Download Egyptian Astrophysics by John Ackerman 9

EGYPTIAN
Astrophysics
the thirty-year cycles
by John Ackerman
Copyright © 2013 John Ackerman
Dedicated to the first one-hundred generations of
mankind, each culture of which recorded their
observations of enormous astronomical bodies in the
heavens close to the Earth. Also to the following ninety
generations who have preserved these ancient texts,
not because they understood them, but because they
believed that these texts contained sacred knowledge
that would someday be revealed, for the benefit of all
mankind.
PROLOGUE
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INTRODUCTION . . . . . . . . . . . . . . . . . . . . . . . . . v
CHAPTER 1 - Initiation of Cyclic Catastrophism . .
1.1 Capture of the Moon - Isis - Ancient . . .
1.2 Proto-Venus - Sechat-Hor . . . . . . . . .
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1.3 The Fiery Dragon . . . . . . . . . . .
1.4 Forming of the Sahara . . . . . . . . . . . .
1.5 Narmer/Osiris . . . . . . . . . . . . . . . . .
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CHAPTER 2 - 30-Year Mars-Earth Encounters
2.1 One Hundred 30-year Cycles . . .
2.2 Fifteen-year Encounters of Ra . .
2.2.1 Ra or Horus . . . . . . . . .
2.3 The Dog Star - Not Sirius . . . . . .
2.4 Predicting Captures . . . . . . . . . .
2.5 Dog Star - Not Sirius . . . . . . . . .
2.6 Amun-Ra . . . . . . . . . . . . . . . . .
CHAPTER 3 - Horus on the Horizon . . . . . .
3.1 360 and 365 days per Year? . . .
3.2 Heraclitus’ Aion . . . . . . . . . . .
3.3 Tidal Flooding on Earth . . . . . . .
3.4 30-year Flooding of Lower Egypt
3.5 Lifeboats in the Desert . . . . . .
3.6 The Purpose of the Pyramids . .
3.6.1 Ziggurats & Tells . . . . .
3.7 The Inundation . . . . . . . . . . . .
3.8 Tekhi and Teht . . . . . . . . . . . .
3.9 Messinian Salinity Crisis . . . . . .
3.10 Red Sea Routes . . . . . .
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CHAPTER 4 - The Egyptian Heaven .
4.1 Nun or Watery Origin . . .
4.2 The Risen Land, ta-Tenen
4.3 The Duat - Heaven . . . . .
4.3.1 The Two Lands .
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CHAPTER 5 - The Djed Pillar, Osiris . . .
5.1 Ba-Neb-Djed . . . . . . . . . . .
5.2 The Rope Ladder to the Duat
5.3 Akhenaten and the Aten . . .
5.4 Amenta . . . . . . . . . . . . . . .
5.5 The North and South Pole . .
5.6 Sut . . . . . . . . . . . . . . . . . .
5.7 Apt . . . . . . . . . . . . . . . . . .
5.8 The Entrance to the Amenta .
5.8.1 Babylonian Version .
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4.4
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4.6
4.7
4.3.2 Horus-Am-Akhet
The Biblical Firmament .
The Circum-Polar ‘Stars’
The Apep Dragon . . . . . .
Ptah and Thoth . . . . . . .
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CHAPTER 6 - Isis - The Moon . . . . . . . . . . . . . . . 59
6.1 Isis and Osiris . . . . . . . . . . . . . . . . . . 61
6.2 Isis and Nephthys . . . . . . . . . . . . . . . 61
CHAPTER 7 - The Mysterious Hathor . . . . . . . . . . 65
7.1 Hamlet’s Mill . . . . . . . . . . . . . . . . . . 66
7.2 Canopus . . . . . . . . . . . . . . . . . . . . . . 68
CHAPTER 8 - The Legend of Osiris and Isis
8.1 Osiris’ Casket . . . . . . . . . . . .
8.2 The Death of Osiris . . . . . . . .
8.2.1 Mesopotamian Version
8.3 Solar and Lunar Eclipses . . . .
8.4 Isis-Serkh . . . . . . . . . . . . . .
8.5 The Winged Solar Disk . . . . .
8.6 The Celestial Metal . . . . . . . .
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CHAPTER 9 - The Face of Horus . . . . . .
9.1 Heru-P-Kart . . . . . . . . . . . .
9.2 The Opening of the Mouth . .
9.3 The Ureaus Deity . . . . . . . .
9.4 The Legend of Siva and Uma
9.4.1 Griffin . . . . . . . . . .
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CHAPTER 10 - The Eye of Horus or Ra . . . . . . . .
10.1 Ra and Isis . . . . . . . . . . . . . . . . . .
10.2 Hathor - The Punisher of Mankind
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10.3 Flooding at Release of priori-Mars . .
10.3.1 The Exodus Story Explained
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CHAPTER 11 - The Duat - Carrier of Souls . .
11.1 The Seven Rings of Am-Khemen
11.2 Atlantis Finally Found . . . . . . .
11.3 Shu - The Uplifter . . . . . . . . . .
11.4 Shu -The Archer . . . . . . . . . . .
11.5 Djew and Akhet . . . . . . . . . . .
11.6 Aker or Akeru . . . . . . . . . . . . .
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CHAPTER 12 - Pharaoh’s Journey to Heaven . . . 107
12.1 Egyptian Knowledge of Solid Core . . 115
CHAPTER 13 30-Year Cycles - Pharaoh’s Reign . 117
13.1 The 30-Year Sed Festivals . . . . . . . . 118
13.2 Amerind Mouse Myth . . . . . . . . . . . 123
CHAPTER 14 - Egyptian Board Game Senet . . . . 125
CHAPTER 15 - The Final Separation . . . . . . . . . 131
15.1 The Eternal Whirlpool . . . . . . . . . . . 133
CHAPTER 16 - The Last Word? . . . . . . . . . . . . . 135
16.1 A Purpose? . . . . . . . . . . . . . . . . . . 137
INDEX . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 141
END NOTES . . . . . . . . . . . . . . . . . . . . . . . . . . 144
LIST OF ILLUSTRATIONS
Figure #
Page #
1. Crown of Upper and Lower Egypt. . . . . . . . . . . . . . 4
2. Two Tails of Typical Comet . . . . . . . . . . . . . . . . . 4
3. Scorched Path of Venus . . . . . . . . . . . . . . . . . . . 5
4. Northern Hemisphere of Mars . . . . . . . . . . . . . . . 34
5. Anubis . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 35
6. Tet or Djed Pillar . . . . . . . . . . . . . . . . . . . . . . . . 43
7. Tet as Osiris . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
8. Osiris Encased. . . . . . . . . . . . . . . . . . . . . . . . . . 45
9. Two Forms of Osiris . . . . . . . . . . . . . . . . . . . . . . 47
10. Akhenaten Worshiping Aten . . . . . . . . . . . . . . . 50
11. Nebu Hieroglyph . . . . . . . . . . . . . . . . . . . . . . . 60
12. Isis Occultation . . . . . . . . . . . . . . . . . . . . . . . . 60
13. Lunar Maria . . . . . . . . . . . . . . . . . . . . . . . . . . .76
14. Winged Solar Disk . . . . . . . . . . . . . . . . . . . . . . 79
15. Face of Horus . . . . . . . . . . . . . . . . . . . . . . . . . 81
16. Aten in Akhenaten as Sphinx . . . . . . . . . . . . . . 81
17. Horus The Child . . . . . . . . . . . . . . . . . . . . . . . 83
18. Griffen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 86
19. Valles Marineris & Eye of Ra . . . . . . . . . . . . . . . 87
20. Shu-si-Ra . . . . . . . . . . . . . . . . . . . . . . . . . . . .101
21. Shu-an-hur . . . . . . . . . . . . . . . . . . . . . . . . . . .102
22. Bow-like Plume on Io . . . . . . . . . . . . . . . . . . . .103
23. Djew . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 104
24. Horus-am-Akhet Hieroglyph . . . . . . . . . . . . . . .104
25. Akeru . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .105
26. Lion Head Protome . . . . . . . . . . . . . . . . . . . . 106
27. Egyptian Drawing of Solid Core . . . . . . . . . . . . .115
28. Halley’s Mouse-like Comet . . . . . . . . . . . . . . . . 118
29. Egyptian Game Senet . . . . . . . . . . . . . . . . . . . 125
30. Venus and Mercury Cavorting . . . . . . . . . . . . . .131
31. Permanent Whirlpool on Mars . . . . . . . . . . . . . . 133
PROLOGUE
In my previous three books on catastrophism, I have
concentrated on the Rg Veda and Hindu myths, based
primarily on a four volume set by John Muir entitled
Original Sanskrit Texts and a number of texts on Hindu
myth. As I have become aware of the Cyclic
Catastrophism hidden in these texts, I would occasionally
find an Egyptian text, which made sense in this context.
Within the last two years, I have become fascinated by a
number of interpretations, published by a variety of
authors, from Massey to Sitchin, that revealed amazing
details of the cosmic encounters - particularly the overtly
physical wording of the accounts. As a result of my
previous Cyclic Catastrophism, it all seemed so obvious.
I thought: How could anyone not realize that the
Egyptian texts were about planetary encounters?
One of the numbers which stood out was the seemingly
casual mention of ‘thirty years’, usually in connection
with the Sed Festivals. Other than its mention, it was
practically dismissed in these discussions, with little
question or recognition as to its true significance. This
was very important, since I had already determined that
this was the periodicity of Cyclic Catastrophism,
moreover, that the 30-year cycles were repeated one
hundred times, consistent with the 3,000 years, for which
the Olympian Gods of the Greeks ruled the earth and
what is currently considered the length of the dynastic
period of Egypt.
Another number which jumped out at m e was the fact
that the Egyptians had two calendars, one with 365.25
and the other with 360 days per year. This reinforced the
same year-length in a number of other cultures, but in
every case it has been ‘written off’ in modern tim es as a
‘business’ versus a ‘ceremonial’ usage, with the 360 d/a
John Ackerm an
being essentially dismissed or referred to as a ‘lunar
calendar’. ‘Sophisticated’ types even jumped at the
chance to ridicule the 365.25 number as being
inaccurate, with the modern value being closer to
365.2425. Having already determined why two calendars
were required, this was an added inducement to delve
deeper into Egyptian texts.
Perhaps the most fascinating aspect of Egyptian texts are
the graphic, physical nature of their art, in the form of
hieroglyphs, bas-reliefs and pictographs, the Indic
counterparts of which are completely useless in terms of
astronomical interpretations. Several of these clearly
depict features on Mars, now only obtainable by the
expenditure of hundreds of millions of dollars. The reader
will find a number of these in my illustrations.
I have no illusions of the Egyptology community
welcoming my many new ideas any more than the Indic
or
astrophysical
communities.
Unfortunately,
all
academics, whether in the ‘hard sciences’ or the
humanities, are inured by the currently accepted
‘standard model’ which they were required to learn to get
their degrees, tenures and grants. This ‘consensus’
approach has stagnated all imagination, eliminating the
possibility of any really new ideas. Planetary scientists
and geologists have no excuse, because, as revealed in
my work, e.g. cycliccatastrophism.org, new data is
arriving daily which show that recent catastrophic
encounters have shaped the planets and the Earth we
observe today.
Unfortunately, Egyptology has devolved to the level of
professorships or tomb excavators, when, based on the
reinterpretation of the texts in this one little book, their
knowledge could be quickly converted to one of
Egyptian Astrophysics
leadership in practically every academic field. The hard
sciences cannot delve into the past, and therefore
assume (believe) nothing has happened in the last 4
billion years.
The ancient texts, on the other hand, were written
precisely to tell us about spectacular events in the
heavens as late as 687 BC. All the texts meticulously
carved in stone by one-hundred generations of artisans
were a record of these most compelling aspects of their
world, not imagined ‘gods’. Similarly, the pyramids,
constructed by millions of man-hours were not tombs,
rather refuges for tens of thousands from tidal floods
caused by the close encounters of enorm ous cosmic
bodies. My highest hope for this book, would be to propel
Egyptology, via perhaps just one young, imaginative
Egyptologist, into an exciting new leadership role in which
its vast collection of texts, interpreted from this cosmic
perspective, would revolutionize the knowledge of the
ancient history, the origin of religion, as well as geology,
planetary science and astrophysics.
John Ackerm an
INTRODUCTION
Modern academics have sold short the great knowledge
and intelligence of the ancient Egyptian civilization. All
ancient cultures witnessed and recorded observations of
cyclic close encounters of Venus, Mars and Mercury with
the Earth from 3700 to 700 BC in various forms. The
Egyptian texts contain the most accurate and detailed
observations of these encounters because the pharaonic
dynasties were intimately linked to events that took place
in the heavens with a periodicity of 30 years. As a result
of their artistic and scientific mind set, they incorporated
profound astrophysical information in their texts and art,
which has remained unrecognized for more than two
millennia.
For reasons which will become obvious in this book, I will
refer to the primary planet of Egyptian worship as prioriMars, implying Mars’ condition prior to the establishment
of the current solar system, which only occurred some
2,300 years ago. Thousands of dangerous convulsions of
this planet, orbiting close to the Earth, were observed by
all ancient cultures, but its positive effects outweighed
the negative ones and it was worshiped, especially by the
Egyptians, for some 3,000 years, or one-hundred
generations. The Egyptians gave it m any names and
epithets, a number of which are explained in the following
chapters. Ideally, each pharaonic dynasty was identified
with one of its 30-year cycles. Once this planet
permanently left the vicinity of the Earth (687 BC), the
Egyptian dynasties soon lost their identity and the
cultural memory of the deities and the m eanings of the
myths, which were known by one hundred generations of
its people during the encounters, was lost and never
recovered.
A number of Egyptian texts describe these cosmic events
John Ackerm an
in terms which rival scientific presentations of modern
times. But unlike modern times, in which the average
person relies on astronomers for interpretations of the
distant cosmos, every Egyptian witnessed and had
personal knowledge of the planets, their size, features on
their surfaces and their effects on the orientation of the
Earth. As a result, they understood, without ambiguity,
the hieroglyphic texts describing these things. Having lost
all idea of these heavenly bodies, modern scholars fail to
understand most of the meaning of the ancient texts, and
are thwarted in any such endeavor primarily because of
one completely unfounded assumption, from what is
referred to as the ‘hard sciences’ - that no changes have
occurred in the Earth or the planets since the inception of
the solar system. Based on meteorites and lunar rocks
which were blasted from priori-Mars within the last 6,000
years, astrophysicists believe that all the planets have
essentially rem ained in their current orbits for 4.6 billion
years. This tragic assumption (uniformitarianism) not
only has dictated the limits of the ‘hard sciences’ but by
extension, the humanities as well. An opportunity now
exists for the ancient texts to extend the limits of geology
and astrophysics far beyond those to which they
presently limit themselves.
More information about the Earth and the solar
system can be gleaned from the ancient texts than
will ever be revealed by all space probes, present
and future, because they tell of hundreds of cyclic
devastations that will never be understood by
digging a few holes.
This work overturns many modern attempts to identify
the ancient gods am ong the stars and planets we see
today: The ancient Egyptians never worshiped the Sun;
Osiris was not Orion; the ‘dog star’ was not Sirius; and
Egyptian Astrophysics
the term ‘two lands’ did not refer to Upper and Lower
Egypt. The orbiting priori-Mars was continually observed,
day and night for fifteen years at a time, stationary high
above the eastern horizon, at which the Sphinx (Horusam-akhet) continually gazed. The reigns, indeed the lives
of the pharaohs were dictated by these cycles, as
evidenced by the true purpose of the Sed ‘festivals’. In
this book I will explain a number of the major Egyptian
myths, texts, expressions, hieroglyphs, pictographs and
festivals in terms of cosmic events which occurred close
to the Earth. A number of these interpretations are
corroborated by the undeniable correspondence of space
probe images of the surface of Mars with pictographs,
statuary and Egyptians texts.
The recognition of the homomorphism of recent solar
system activity and ancient texts makes possible startling
revelations concerning geology, ancient history and
religion. This new paradigm is known as Cyclic
Catastrophism and has been published in a series of
books, Firmament, Chaos and Peleh: Hidden Knowledge,1
along with a num ber of papers presented at scientific
meetings. 2 The initial source for this work was the Rg
Veda, an epic body composed in the form of chants, later
in Sanskrit, which now have been translated into many
languages. The Rg Veda comprises lyrical stanzas
including word pictures, which are studied by hundreds of
scholars around the world, who contest the meanings of
the stanzas, forms and even words. But who, also lacking
a mental image of the events being described, have failed
to understand the cosmic events which underlie the
entire Rg Veda and Hindu myths. One unfortunate aspect
of these texts is the general uselessness of their art and
statuary - e.g. deities with six or eight arms, or two
heads, which were obviously created from imagination
after the Vedic period of cosmic encounters.
John Ackerm an
Although the Egyptian texts, form ed not with words, but
with symbols (hieroglyphs, pictograms, ideograms) have
been even more difficult to translate, their graphic nature
can often convey much more than a single word, if one
has a cosmic mind set with which to work. Also of great
value, the symbolic text is complemented by drawings,
bas reliefs and statuary which contribute greatly to the
astronomical context. Thus the Egyptian texts are an
even richer repository of ancient knowledge, which
combined, leave little doubt as to their cosmic origin. This
can be considered metaphysical knowledge, the term
emphasizing that this body of real physical observations,
covering 3,000 years, is of infinitely more value than the
currently accepted astrophysical assumption that nothing
happened during this period. Moreover it reveals a
number of principles never imagined by modern
astrophysicists.
Although some repetition is unavoidable, this book
interprets the ancient Egyptian texts in far greater detail
than was possible in my previous books because they
dealt with the myths of a number of cultures. Also
several interpretations have been refined as a result of
digging deeper into the Egyptian texts. Hopefully, this
work will be further expanded by collaboration with
experienced scholars of Egyptology who are willing to
break new ground in a field where ‘new interpretations’,
particularly from ‘outsiders’ are scorned.
The correspondence of the Egyptian texts with those of
many other cultures, demonstrated in Firmament (ISBN
0-7414-0070-7), is further corroboration of the reality of
those events because all cultures observed the same
events. To emphasize this I will refer briefly in this work
to the deities of other cultures for which there is a close
relationship with the Egyptian gods.
Egyptian Astrophysics
In Chapter 1, the one-time initiation of Cyclic
Catastrophism is explained in terms of astronomical
events, involving proto-Venus, but are immediately
related to Egyptian deities. This astronomical view is
necessary to begin with, but becomes reinforced time and
time again as more Egyptian icons are introduced.
Chapters 2 and 3 introduce the planet of primary interest,
which I call priori-Mars, the 30-year cyclic close
encounters of which dominated the Egyptian culture for
the next 3,000 years. Subsequent chapters explore in
detail a number of ancient Egyptian concepts,
hieroglyphs, epithets, pictographs and festivals, all
representing three planets close to the Earth, their
interactions with one another and with the Earth.
Most amazing, is that the entire sequence of astronomical
events were repeated with a 30-year period. This aspect,
which defines Cyclic Catastrophism, is the single most
objectionable one to modern educated people, but there
is no doubt in the author’s mind as to its veracity. It was
only because of this that the same sequence of events
were witnessed by one hundred generations of mankind,
ensuring the consistency of the entire body of ancient
myth. As a result, each generation witnessed the
approach of the ‘dog star’, each witnessed the ‘first time’,
the forming of the Nun, the appearance of the ’risen land’
and the ‘great extender’, saw the ‘eye of Ra’ come forth
as Hathor, zooming low over the desert, killing men and
returning to the Aten eight days later.
There are certain problems in the current understanding
of Egyptian texts, which must have been noted, if not
solved, in the last two centuries. must have been noted
to date. This new understanding reveals the meaning of
the ancient texts of all cultures, as well as the origin and
John Ackerm an
recent history of the solar system. For example, in their
controversial book, Hamlet’s Mill (discussed in Section 7.1
of this book), Georgio de Santillana and Hertha von
Dechand make a particularly pertinent observation
concerning the potential knowledge of the ancient
Egyptian knowledge not yet plumbed:
“Take the great endeavor of the hieroglyphic
language, embodied in the imposing Egyptian
dictionary of Erman-Grapow. For our simple word
“heaven” it shows thirty-seven terms whose
nuances are left to the translator and used
according
to his lights.
So
the
elaborate
instructions in the Book of the Dead, referring to
the
soul’s
celestial
voyage,
translate
into
“mystical” talk, and must be treated as holy
mumbo jumbo. ... The reader is invited to imagine
for himself what many thousands of such pseudoprim itive or poetic interpretations must lead to: a
disfigured interpretation of Egyptian intellectual
life.” (See Chapter 7 - The Mysterious Hathor, for more)
CHAPTER 1 - Initiation of Cyclic Catastrophism
It is an ancient and world-traveling legend that heaven
and earth were close together in the beginning. In fact,
enormous, threatening, hot glowing planets dominated
the heavens near the Earth up to 687 BC. The total
preoccupation with these bodies was the basis of all
myths in all cultures for some 3,000 years. Augustine
was correct when he wrote:
Deluded visionaries, lift your eyes,
Behold the truths from which your fables rise!
These were realities of heavenly birth,
And ye pursue their shadows on the earth.
Prior to about 4000 BC, the solar system comprised only
two terrestrial planets: the Earth and a much m ore
ancient planet 3 still present in the solar system but no
longer intact, which I refer to as priori-Mars, because
today’s Mars was its outer shell. This planet was in an
orbit similar to that of Venus today, had abundant water,
atmosphere and was full of vegetable and animal life.
Around 450 BC Egyptian priests at Sais told Herotodus,
the Greek, that their cultural history extended back 341
generations and during that tim e “the sun had moved
four times from his accustomed place of rising, and where
he now sets he had thence twice had his rising, and in
the place from whence he now rises he had twice had his
setting.” These descriptions imply that the earth was
‘overturned’ and ‘righted’ twice by large bodies passing
close by. Events described in connection with the 30-year
encounters imply that such overturnings only effected the
outer shell of the earth and did not materially change the
rotation rate, because the outer shell slides smoothly
over a layer of molten outer core several thousand km
deep.
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John Ackerm an
1.1 Capture of the Moon - Isis - Ancient
The earlier pair of Earth overturnings are delineated by
the onset and the termination of the Younger Dryas
stadial (12,800 to 11,500 BP), during which period a
series of cosmic encounters resulted in the capture of the
Moon. This was a period of enormous destruction on
Earth, as documented by large caches of extinct and
extant broken animal bones, indicating an extinction of
many species of large bodied mammals in every location
on the Earth by oceans rushing across entire continents.
These encounters initiated the sudden tidal raising of the
Tibetan-Himalayan complex. This geologically recent
capture is the origin of the epithet ‘ancient’, as opposed
to ‘eternal’, for Isis.
1.2 Proto-Venus - Sechat-Hor
Some 5,000 years later, a large fast moving rogue body,
possibly from outside the solar system, impacted Jupiter
and an enormous plasma cloud a thousand times larger
than Jupiter, rebounded, the heavy elements within
which condensed to become proto-Venus. 4
Scientific
evidence of this impact is still present in the form of
Jupiter’s Great Red Spot, its thick clouds, its zonal wind
bands and its temperature excess, plus the very high
temperature of Venus.
The white-hot proto-Venus rampaged into the inner solar
system, and within a few decades made two close passes
by the Earth, twice overturning the rigid outer shell
(mantle and crust) again and killing 99.9 percent of all
animal life by scorching and tidal flooding. 5 Evidence of
2
Egyptian Astrophysics
these amazing events is present in the Rg Veda in the
form of Aditi and her ‘sons’, particularly Agni, and
anecdotally in the myth of Osiris and Isis (Chapter 8).
These were the second pair of overturnings (~3700 BC)
mentioned by the Egyptian priests, which occurred due to
tidal forces exerted by close passes of proto-Venus on the
unstable, uplifted Tibetan-Himalayan complex.
During the same period, as proto-Venus rampaged
through the inner solar system, it also had ‘innumerable’
close encounters with priori-Mars, the most ancient
terrestrial planet, full of life, eventually ejecting it from its
ancient orbit, similar to Venus’ orbit today, into one which
approached the orbit of the Earth. The myths of a number
of cultures confirm that these were close encounters, not
just alignments, because they describe a whitish
extension (some myths imagine a sword) between prioriMars and proto-Venus during these events.
This ‘sword’ was due to the tidal force of the more
massive proto-Venus drawing off some of the atmosphere
from priori-Mars, the water in which formed ice crystals
in space. The Egyptians later described this as Horus
(priori-Mars) being nurtured by the ‘milk’ (Mfkzt) of
Sechat-Hor, the ‘Heavenly Cow’, which was obviously a
name for proto-Venus. In the Sed Festivals the pharaoh
gave offerings to Sechat-Hor, who had ‘fed Horus with
her holy milk’.
Corroboration of Sechat-Hor’s very
ancient origins, lies in the fact that the Sed Festivals were
held since predynastic tim es. These same encounters
were pictured in the Rig Veda as Indra (priori-Mars)
‘quaffing large draughts of Soma’, causing him to grow
miraculously - that is, to approach the Earth. Also
3
John Ackerm an
significant - the very
ancient Sed Festivals
involved the ‘crown of
Upper
and
Lower
Egypt’. This two-part
‘crow n ’,
( p schent)
often
shown
in
Egyptian
art,
has
nothing to do with
Upper
and
Lower
Figure 1. Crown of
Figure 2. The two
Egypt.
As
shown
in
upper & lower Egypt tails of a comet.
Figures 1 and 2, it
was a depiction of the comet-like tail of the hot glowing
proto-Venus - a broad dust tail and a narrower offset tail
formed by ionized gases which are deflected by the
magnetic fields in space. This further reinforces the
interpretation that the ‘Heavenly Cow’ was proto-Venus.
1.3 The Fiery Dragon
When proto-Venus approached the Earth from the Sun
side, the black comet tail which preceded it became
convoluted by the magnetic field of the Earth and spread
by the atm osphere, giving the impression in many
cultures that a twisted dragon form had risen up from the
Earth and was holding the flaming proto-Venus in its
mouth. This led to the association of a fiery dragon deity
with proto-Venus in every culture. In Egyptian myth the
original (fiery) dragon deity was associated with Set
(proto-Venus). This is not to be confused with the much
tamer Apep Dragon, which was thought to attack Horus
or Ra every night. The Apep Dragon is explained in
Chapter 4.
4
Egyptian Astrophysics
1.4 Forming of the Sahara
The scorching heat from
the flaming, roiling protoVenus, the original form
called
Narm er/
Osiris,
burned out all organic
material (vegetation) as it
swept across North Africa,
instantaneously
creating
the Sahara and continuing
on, desiccating the Middle
East and the Gobi desert
Figure 3. Proto-Venus’ path of
all the way to Tibet. NASA
dessication including Sahara and
astronaut
Jay
Apt
Lower Egypt.
described this belt of
desert extending nearly unbroken from North Africa to
China “the most striking feature on the Earth” shown in
Figure 3. As a result of this scorching, animals pictured
in predynastic Egyptian art, such as giraffe and
elephants, disappeared about 6,000 years ago. Paleoclimatologists imagine that this was due to a rapid
climate change, but no computer models have been able
to corroborate this hypothesis. This is why the
mythological Fiery Dragon was associated with drought.
Egyptian priests at Sais told Solon the Greek that the
Greek’s own myth of Phaethon, who attempted to drive
the chariot of the Sun and burned the Earth, actually
described accurately the physical events caused by the
close pass of proto-Venus. The myth tells of the ‘Nile
retreating’ and the instantaneous evaporation of the
Mediterranean exposing the bottom terrain.
5
John Ackerm an
1.5 Narmer/Osiris
The scorched path and the destruction described in the
myth of Phaethon, both suggest that proto-Venus’
passing over Lower Egypt killed everyone living there,
leaving an occupational vacuum subsequently filled by
the northward movement of peoples from Upper Egypt.
This was the origin of the popular notion that Narmer was
a pharaoh who ‘unified’ Upper and Lower Egypt. Thus
Narmer/Osiris was a nam e for proto-Venus, the earliest
manifestation of Osiris.
The two close encounters of proto-Venus with the Earth
occurred within decades of one another, killing 99.9
percent of the neolithic people that populated the Earth
at that date. Even more devastating than the scorching,
was the overturning of the spin axis of the Earth’s outer
shell, which caused the oceans to flow rapidly across
entire continents. The consequences of these encounters
are recognized by archaeologists as the end of the
Ghassulian culture in the Chalcolithic Period and the
beginning of the Bronze Age I. The radiocarbon date of
this event is currently believed to be about 3300 BC, but
the application of tree ring calibrations (IntCal04) show
that the date was approximately 3700 BC, coinciding with
the predynastic period in Egypt.
Archaeologists
have
found
a
large
number
of
unconventional graves from that date, and believe these
were Homo Sapiens Sapiens because many artifacts of
those cultures, such as pottery, woven fabric and even
smelted copper, predated the events. But Ötzi, the
Ötzenthaler Alps ‘ice man’, who possessed such
implements and likely died in the aftermath of these
events, has been found to have nuclear DNA with a
6
Egyptian Astrophysics
higher degree of Neanderthal ancestry than modern
Europeans. This reinforces the notion that the population
decimated by the close passes of proto-Venus was not
modern humans (Homo Sapiens) and consequently had
a very limited language capability. This view is
corroborated by the Rg Veda, which states that before
Indra (priori-Mars) arrived at the Earth, speech of the
‘men’ was ‘like the roar of the sea’, and He taught men
the first true language. The equivalent Egyptian ‘teaching’
deity appears to have been Thoth. 6
The following words from the biblical prophet Isaiah may
well have been a reference to these proto-Venus
encounters, not the flood of Noah’s time: Isaiah 24:
“The Lord maketh the Earth empty and maketh it
waste, and turneth it upside-down, and scattereth
abroad the inhabitants thereof ... The land shall be
utterly emptied and utterly spoiled ... and they that
dw ell
therein
are
desolate:
therefore
the
inhabitants of the Earth are burned, and few men
left.”
The elimination of the enormous sub-human gene pool
permitted the advanced species which descended from
priori-Mars (the Great Green, the firm am ent, heaven) in
the immediate aftermath, to upgrade the DNA of the few
survivors in each region to Homo Sapiens. This was done
in such a way that the primitive ‘knowledge’ of each
preexisting cultures became incorporated into the new
Hom o Sapiens version, which maintained their cultural
memories.
The following 300 years, BA I, called the ‘Silent Period’,
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John Ackerm an
because of the lack of artifacts due to the decimated
populations, was not only the time required to repopulate
the earth. As implied by its other name, the ‘Pre-Urban’,
which emphasized that the following epoch, Bronze Age
II, saw the sudden appearance of the great ancient
cultures in the Indus Valley, Sumeria and, of course,
Egypt. This was the flowering period of mankind, during
which the advanced ‘visitors’ (Thoth) inculcated the
language and associated concepts to mankind around the
world. This is why the m ost ancient languages, such as
Sanskrit were so sophisticated, leading linguists to the
notion that there were numerous earlier languages.
8
CHAPTER 2 - The 30-Year Mars-Earth Encounters
Proto-Venus’ encounters with the Earth and priori-Mars,
plus tidal and electromagnetic interactions with the Sun
at each perihelion passage, rapidly reduced the
eccentricity of proto-Venus’ orbit so that, within a
century, it barely reached the orbit of the Earth at
aphelion. One last spectacular close encounter between
proto-Venus and priori-Mars took place in the vicinity of
the Earth. This final encounter placed priori-Mars in a
slightly eccentric orbit which crossed the Earth’s orbit at
the position of late October and at the Vernal Equinox.
The two planet’s periods were slightly different, so they
circled in such a way that at some dates were quite close
and at other dates they were on opposite sides of the
Sun. The first time they both arrived at their orbital
crossing point in October, priori-Mars became captured in
a geostationary orbit close to the Earth - only 44,400 km
center to center. In this orbit it appeared 530 times the
area of the full Moon, and so becam e, by far, the most
spectacular body in the heavens, replacing proto-Venus
as the most dominant planet.
Then fifteen years after priori-Mars’ capture, proto-Venus,
in an eccentric orbit closer to the Sun than the Earth, still
sporting a huge comet-like tail, made its closest approach
to the Earth-priori-Mars-Moon system at the Vernal
Equinox (~March 20). At that date its tidal force,
combined with the nearly aligned Sun and Moon causing
priori-Mars to be released from its orbit of the Earth and
returning to its eccentric planetary orbit of the Sun, but
only for another fifteen years. Thus one compete cycle
comprised a capture period of fifteen years and a release
period of the same duration, orbiting the Sun.
9
John Ackerm an
2.1 One Hundred 30-year Cycles
Even more amazing, this 30-year cycle of capture and
release of priori-Mars (Ra or Horus) continued to be
repeated for 3,000 years, from roughly 3700 to 700 BC!
Because of their similar orbits, relatively close passes
between Earth and priori-Mars occurred in the fifteen
years prior to each capture, the resulting anticipation was
a nerve-wracking experience for every citizen, not like
the astronomical ‘events’ of today, e.g. alignments and
occasional
eclipses,
which
are
completely
nonthreatening. The actual captures, presence and
subsequent releases of the enormous planet so close to
the Earth every fifteen years, completely dominated the
lives of every person on Earth, causing tidal flooding,
continual earthquakes, volcanic eruptions and the raining
down of innumerable hot, glowing meteorites.
The
captures and releases effected changes in climate, the
abundance of food, battle plans, construction projects
and were the origin of all religions during the period from
3700 and 700 BC.
The importance
of these 30-year cycles, although
vaguely associated with the Sed Festivals, is not
recognized in modern-day Egyptology. Their effect on
Egyptian culture was profound, because they governed
the entire dynastic system, i.e. the reigns of the
pharaohs, each of which was associated with an
astronomical cycle. This powerful influence resulted in the
Egyptian texts providing more detailed astrophysical
observations than any other culture.
10
Egyptian Astrophysics
2.2 Fifteen-year Encounters of Ra
In the Rig Veda priori-Mars was the deity Indra. It states
that there were 99 Indras, indicating the number of
encounters.
Also that Mt. Kailas (Kailash, Gang
Rimpoche) was Indra’s ‘home on Earth’. This meant that
the planet remained above Mt. Kailas while it orbited the
Earth. As a result, it would have been located high above
the eastern horizon as seen by the Egyptians. Moreover,
the Vedas claim that each of its visits resulted in the
melting of Himalayan glaciers, called the vritra (confiners,
serpents that lie in the m ountain valleys), implying that
each capture must have lasted years (actually fifteen) in
order to cause any significant melting of the m assive
frozen glaciers.
In the later, Hindu, texts, written at the conclusion of the
cyclic cosmic encounters, it is said that Brahma’s (the
Egyptian Osiris) life comprised one hundred ‘holy days’
and that a ‘day of Brahma’ was equal to a ‘night of
Brahma’. In Hindu myth, Brahma was the most unique
feature on the surface of priori-Mars, rising up from its
north pole m onths after the planet’s capture in orbit and
‘laying down’ (collapsing) at the end of each encounter.
Brahma was said to have lived one hundred ‘holy days’ (a
slight contradiction with 99 Indras), meaning there were
100 separate captures and releases of priori-Mars. Also of
interest - it was stated that a ‘night of Brahma’ was equal
in length to a ‘day of Brahma’. This implies that prioriMars orbited the Earth for fifteen years (a holy day) and
then orbited the Sun for an equal period (a holy night).
Together each cycle comprised 30 years and there were
one hundred cycles, comprising a total of 3,000 years.
This is generally thought to be the length of the dynastic
11
John Ackerm an
period in Egypt, moreover it is confirmed completely
independently by Greek mythology, which states that the
Olym pic gods (Zeus, Athene, Aries, Hermes, Argo - all
planetary bodies or features involved in these cycles)
reigned for 3,000 years.
2.2.1 Ra or Horus
The primary name for priori-Mars in Egyptian texts was
Ra, but Ra and Horus seem to have been used
interchangeably. Ra was the red planet, priori-Mars, not
the Sun. It appeared stationary in the heavens and
because of its great size and proximity to the Earth it
reflected thousands of times more light than the Moon.
Because of the one hundred generations during which
these astronomical deities reigned, there were many
other names, epithets, hieroglyphs and pictographs
associated with it, such as Amun-Ra, Aten, Anubis,
Canopus, a standing falcon and the ‘dog star’. There were
some thirty-seven hieroglyphs which referred to it,
currently interpreted ‘heaven’.
2.3 The Dog Star - Not Sirius
The Egyptians physically described priori-Mars as ‘The
Dog Star’ because earlier close encounters with the more
massive proto-Venus had greatly distorted its shape,
elevating what is now called the Tharsis Bulge on Mars
equator, to much greater heights than observed today, so
that the planet did not appear round but had a
pronounced ‘nose’. This distortion was noted in many
ancient texts from a number of cultures. The Vedic Indra
was said to be an ‘ugly child’ as it ‘grew’ i.e. approached
the earth. Some images of the planet in Egyptian myth
12
Egyptian Astrophysics
were a jackal and the deity Anubis, and was ‘Fenris Wolf’
in Old Norse myth.
As a result of this distorted shape, the orbiting planet
rotated (spun) with its north pole facing the earth. In
Welsh (Celtic) m ythology, priori-Mars was Arianrhod,
whose Silver Wheel is the ‘turning wheel of fate’ or the
‘divine spinning wheel’ which weaves the web of destiny.
Caer (fortress) Arianrhod was the destination of the souls
of the dead, identical with the Egyptian duat, the island
at Mars north pole which remained facing the Earth.
2.4 Predicting Captures
Once the peoples of the earth experienced the
devastating effects that accompanied the 30-year cycles
of capture and release of the priori-Mars, all ancient
cultures began to develop m ethods of predicting when
the next capture would take place. The tidal force of the
planet, as it approached capture over the Himalayas,
drew the Mediterranean and Red Seas to the east just as
if the entire region had been tilted in that direction,
temporarily flooding all of Lower Egypt. The Egyptians
found that by recording the heliacal rising of priori-Mars
when it was still in orbit around the Sun that they could
predict its next capture. In m odern times the term
‘heliacal rising’ indicates that the ‘star’ rises at the time
the Sun rises. But lacking modern astronomical
telescopes it is virtually impossible to see an ordinary star
rising in the eastern sky at the same time as the Sun
because the sky is too bright. A slightly different problem
would have existed in sighting the heliacal risings of
priori-Mars as it approached the Earth, because planets
are only visible by reflected sunlight. If the Sun and the
13
John Ackerm an
planet, which was much closer to the Earth, were rising
simultaneously, the side facing the Earth would not have
been illuminated and difficult to observe. Thus the
Egyptians must have calculated the date of the capture
by observing priori-Mars on a consecutive nights to
predict the actual date of the helical rising of the ‘Dog
Star’.This became easier once they realized that captures
always took place in October of the fifteenth year after
the previous release. This approaching ‘world’ was the
consuming object of interest, indeed, in those times no
attention was paid whatsoever to nam ing ordinary stars
or constellations.
2.5 Dog Star - Not Sirius
It was only a few generations after the final 30-year
encounter ended (687 BC) that people began observing
the actual stars and naming the constellations we know
today. In many cases they applied the old nam es, for
which they no longer understood the physical ‘identities’,
to stellar constellations, such as assigning Osiris to Orion
because of his epithet ‘king of the seven stars’ and the
Greek ‘seven sisters of Zeus’ to the Pleiades, which is
barely visible to the naked eye and actually contains six,
as opposed to seven, bright bluish stars. No longer
understanding the size and imposing nature of the prioriMars, 530 times the area of the full Moon, standing
stationary in the heavens, modern astrologers have
concluded that the star Sirius, the brightest star in the
constellation Canis Major, imagined to resemble a dog,
was what the ancient Egyptians were worshiping. Some
astronomers have even calculated the heliacal rising of
the star Sirius and came up with a completely
meaningless Sothic Cycle or Canicular (dog) Period,
14
Egyptian Astrophysics
comprising 1461 ancient Egyptian years. The following
quote illustrates the currently accepted view of the
ancient beliefs, which are total nonsense. Any sentient
being should seriously question why all these cultures
would have focused their religions on the same star,
which few ordinary people in the modern world could
even identify.
In Ancient Egypt, Sirius was regarded as the most
important star in the sky. In fact, it was
astronomically the foundation of the Egyptians'
entire religious system. It was revered as Sothis
and was associated with Isis, the mother goddess
of Egyptian mythology. Isis is the female aspect of
the trinity formed by herself, Osiris and their son
Horus. Ancient Egyptians held Sirius in such a high
regard that most of their deities w ere associated,
in some way or another, with the star. Anubis, the
dog-headed god of death, had an obvious
connection with the dog star and Toth-Hermes, the
great teacher of humanity, was also connected with
it.
The Egyptian calendar system was based on the
heliacal rising of Sirius that occurred just before
the annual flooding of the Nile during summer. The
star's celestial movement was also observed and
revered by ancient Greeks, Sumerians, Babylonians
and countless other civilizations. The star was
therefore considered sacred and its apparition in
the sky was accom panied with feasts and
celebrations. The dog star heralded the coming of
the hot and dry days of July and August, hence the
popular term "the dog days of summer".
15
John Ackerm an
The association of the rising of Sirius with the “annual
flooding” of the Nile and with the “hot and dry days of
July and August” is a complete fabrication, since the
approaches of priori-Mars and the consequent earthly
inundations only occurred every thirty years.
2.6 Amun-Ra
Although called by many, one name for priori-Mars that
best characterized the 30-cycles was Amun-Ra because
the cyclic capture and release of priori-Mars is implicit in
this name. Did the Egyptians recognize their enormous
deity Ra when it was absent from its encounters with the
Earth?’ The answer lies in the name Amun (or Amen):
“[which] m eans ‘what is hidden,’ ‘what is not
seen,’ ‘what cannot be seen.’ Modern scholars,
who claim that Ra was the Sun, maintain that this
merely refers to the setting of the Sun due to the
Earth’s rotation.”
“[But] not only is the god himself said to be
"hidden," but his name also is "hidden," and his
form, or similitude, is said to be "unknown”; these
statements show that "hidden," when applied to
Amen, the great god, has reference to something
more than the "sun which has disappeared below
the horizon," and that it indicates the god who
cannot be seen with the mortal eyes, and who is
invisible, as well as inscrutable, to gods as well as
men. “
This refers to the fact that priori-Mars left the vicinity of
the Earth for fifteen years at a time, during which periods
16
Egyptian Astrophysics
it could not be seen as the giant planet-deity Ra. The
same article goes on to say:
” ... In the times approaching the Ptolemaic period
the name Amen appears to have been connected
with the root ‘men’, "to abide, to be permanent;"... 7
This later change was the result of the fact that the
orbital encounters terminated around 700 BC and Mars,
Venus and Mercury settled into their current orbits in the
next few centuries. Thus Mars was finally acknowledged
to be ‘permanently’ in its current orbit approaching the
Ptolemaic period, which is dated at 330 to 30 BC.
17
John Ackerm an
18
CHAPTER 3 - Horus on the Horizon
A geostationary orbit is one in which the orbiting body
remains over the same point on the equator, for example
a TV broadcast satellite, as evidenced by the fact that TV
antennas point in a fixed direction. However, the Vedas
state that Indra’s ‘home on Earth’ was over M t. Kailas,
which is normally at 30 degrees north latitude, 1800
nautical miles (3333 km) north of the equator. These
facts suggests that the orbiting priori-Mars caused a
major change in the rotation of the Earth. This concept
has never even been considered by astrophysicists or
geologists. However, there is considerable geological
evidence that the planet’s enormous mass, tidally locked
on to the Tibetan-Himalayan complex, forced the
rotational axis of the rigid outer shell of the Earth (crust
and mantle) to shift 30 degrees in order that Mt. Kailas
move to a temporary equator for the duration of each
encounter. This forced the spin axis of the Earth’s outer
shell to a temporary ‘north pole’ at Hudson Bay in
Canada, which is known to have been the location of an
enormous continental glacier in recent geological history.
In fact, geophysicists, who believe this glacier formed
during the last ice age (12,800 BP) cannot explain why
the Hudson Bay area is still recovering isostatically from
the load of this recent glacier.
As a result of this axis shift, priori-Mars remained in a
geostationary orbit, fixed in the heavens high above the
Eastern horizon as seen from Egypt, and did not rise in
the east and set in the west like all other heavenly
bodies. Its fixed position on the eastern horizon explains
one of the great mysteries of Egyptian archaeology.
Priori-Mars was Horus-am-Akhet (‘Horus on the Horizon’),
toward which the Sphinx, of the same name, faced.
Fifteen years later, when the planet was released from its
19
John Ackerm an
geostationary orbit, the spin axis of the Earth reverted to
its present location at the north pole. Since the tidal force
of priori-Mars was applied to the Himalayas, on the outer
shell of the Earth, which is underlain by several thousand
km of liquid outer core, the changes in spin axis only
applied to it, while the solid iron core, from which the
geomagnetic field originates, remained in its normal
orientation throughout the entire period of cyclic
catastrophism. In fact, modern seismic measurements
have proven that the outer shell and solid core of the
Earth do rotate independently to this day. The relocations
of the outer shell spin axis to and from this orientation at
the beginning and end of each encounter was the origin
of the many legends and biblical descriptions of abnormal
movement of the Sun in ancient cultures.
3.1 360 and 365 days per Year?
Due to the added inertial moment of priori-Mars when
tidally locked onto the Tibetan-Him alayan complex, the
rotation of the Earth’s outer shell was slowed so that
there were only 360 days per year. This constituted the
energy/angular momentum ‘sink’ required to capture the
planet. When it was released into its planetary orbit the
year reverted to 365 days. This explains why the
Egyptians, and many ancient cultures kept two calendars,
one for 360 and one for 365 days per year. The five
‘extra’ days, graphically shown in the popular Aztec
calendar, were considered ‘good’ or ‘bad’ in different
cultures. In Egypt, as in the Vedas, the five extra days
(Heriu-renpet) were each assigned to a different deity.
Those days were celebrated as festivals. The Egyptian
gods and their dates included: Day 1 - birthday of Osiris;
Day 2 - birthday of Horus; Day 3 - birthday of Seth; Day
20
Egyptian Astrophysics
4 - birthday of Isis; Day 5 - birthday of Nephthys.
While completely dismissing the 360 days as impossible,
modern astronomers even take issue with the dynastic
Egyptian number of 365 days per year, because it is now
known to be closer to 365.25 days per year.
But
between 3700 and 700 BC, the captures and releases of
priori-Mars changed the number of days per year every
fifteen years, so there was not sufficient time or need for
them to determine the lengths of the years more
accurately.
Indeed, these numbers may have been
changing slightly throughout the 3,000 years of Cyclic
Catastrophism.
Most cultures favored the periods when priori-Mars
orbited the Earth. This was partially because most of their
favorite ‘deities’ or icons were there, day and night, in the
sam e position in the heavens. But also, because prioriMars appeared 530 times the area of the full Moon, it
reflected thousands of times more light upon the Earth
than the Moon, as it passed through Moon-like phases
once per day.
3.2 Heraclitus’ Aion
The significance of the period of 30-years is corroborated
by the Greek Heraclitus, who defined a specific interval of
time called the Aion (Aeon), assigning to it the length of
2 X 15 X 360 days. Apparently he did not explain his
motivation for this calculation, but since he lived after the
end of the 30-year Cyclic Catastrophism and could not
have had first-hand knowledge of them he probably
based the aion on earlier texts. The actual number of
days per cycle was very close to this value (perhaps
21
John Ackerm an
14.38 X 360 + 15.40 X 365.25 = 10,801), because each
capture occurred in late October and the releases
occurred at the Vernal Equinox - at the points where the
planetary orbits of priori-Mars and the Earth crossed. Of
course, the number of days is not very meaningful since
the length of the days changed every fifteen years.
3.3 Tidal Flooding on Earth
Immediately upon each capture of priori-Mars, as the spin
axis of the Earth’s outer shell (crust and mantle) shifted,
the tidal force of priori-Mars drew the oceans in the
eastern hemisphere toward the Tibetan-Himalayan
complex where they remained for fifteen years. The
waters could not attain the highest Himalayas, but did
reach 5,000 feet, where the flood waters left the Siwalik
deposits in the foothills, but still completely inundated
northern India.
3.4 30-year Flooding of Lower Egypt
Locations around the periphery of the Earth’s eastern
hemisphere, centered on Mt. Kailas, experienced strong
flow because priori-Mars (Horus) tidal force had a greater
horizontal component there - essentially pulling the seas
‘sideways’. At these captures, without any meteorological
warning, the entire Mediterranean Sea was drawn rapidly
and smoothly across Lower Egypt, Mesopotamia and the
Levant, as if a giant had tilted the area, threatening
many lives. Early in the period of Cyclic Catastrophism
(~3700 to 2600 BC), the Mediterranean comprised three
giant fresh-water lakes, so the 30-year floods were
generally beneficial, perhaps accounting for the larger
populations in Sumeria at these dates. But the strong
22
Egyptian Astrophysics
geological effects of the tidal force of priori-Mars and the
gradual increase of sea levels on Earth (~140 meters)
due to ‘deluges’ from the planet eventually resulted in the
encroachment of the saline water of the Atlantic Ocean
into the Mediterranean basin, reversing the beneficial
effects of the tidal flooding. These later floods of ocean
water probably caused the abandonment of many
population centers in the Levant, also accounting for the
multitude of seashells found in the northern Sahara and
the (geologically) recent filling of desert depressions,
such as the Faiyum, with ocean fish.
3.5 Lifeboats in the Desert
Once the Egyptians realized that the floods would occur
every 30-years, upon each capture of the ‘Dog Star’ in
geostationary orbit, they began to design different means
to save as much of the population as possible. But
because priori-Mars approached the Earth from the Sun
side, it was difficult to anticipate the hour of its capture
and the peoples in the path of the flood had little
warning. One of the earliest attempts was to construct
large ships and place them near the population centers,
where the people could board them when the flood was
imminent. Indeed, the remains of a fleet of twelve large
ships, 50 to 60 feet long, dated at the first dynasty
(2950-2775 BC) e.g. some 5,000 years old, was
discovered in 1991 far inland at Abydos, near the temple
of Khentyamentiu by an expedition led by David O’Connor
curator of the Egyptian Section of the University of
Pennsylvania. O’Connor stated that the boats were
positioned so that they were well above the level of the
surrounding desert in early dynastic times. This is
consistent with their proposed use as lifeboats. Several
23
John Ackerm an
large boulders were found near the ends of several boats,
the purpose of which was obviously to prevent them from
being carried away by the flood waters. The boulders
were not native to the area and were either transported
for this purpose or were carried to the area by previous
floods. The ship designs are considered highly
sophisticated in spite of the early date, perhaps learned
from the teaching deity, Thoth. However, that method of
avoiding loss of life would only have accommodated a
lim ited number of occupants, and was apparently
abandoned.
3.6 The Purpose of the Pyramids
As the population increased, the Egyptians settled on a
more permanent solution to these sudden, unstoppable,
short-lived floods and the earthquakes that accompanied
them - pyramids. The earliest experiments in building
pyramids appear to have taken place at the Saqqara
necropolis, where several sites, such as the Saqqara
mastaba were discovered, culminating in Djozer’s step
pyramid. Consistent with avoiding the floods, they were
built, not in Gaza, but on hills. Interestingly, Djozer’s
pyramid was surrounded by a 30-foot high wall, perhaps
meant to delay the initial flood waters so the people,
entering through the one opening on the south east
corner, would have slightly more time to scale the lower
levels before the full flood hit. It is not coincidental that
the here-to-fore mysterious 30-year period was
celebrated in the ‘Sed festivals’ held at Djozer’s pyramid.
The design and structural techniques eventually resulted
in the Great Pyramids at Giza, which were the ultimate
structures designed for the purpose of saving lives when
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Egyptian Astrophysics
the tidal flooding struck and not as tombs for deceased
pharaohs. It is highly likely that a type of alarm was
sounded, triggered by the known 30-year cycle and the
corresponding heliacal rising of the ‘Dog Star’, prioriMars, so that people could run for miles to reach the
pyramids before the massive floods came. This purpose,
saving everyone from the floods that occurred every 30
years for 3,000 years, explains the long-questioned
motivation of the Egyptian people who participated in
these monumental building projects and their duplication.
3.6.1 Ziggurats & Tells
In Mesopotamia the ziggurats served the same function
as the Egyptian pyramids, as refuges from the 30-year
floods, at least for the privileged. The archeological dates
of these structures correspond with the period of Cyclic
Catastrophism. The ‘sand-dwellers’ in the Middle East
built cities on tells (Arabic tels), flat-topped hills, for the
same purpose that the pyramids were built. This was an
intelligent, if not as elegant, approach to the 30-year
flooding. Although much wonder has rightfully been
expressed at the construction of the pyramids, little is
mentioned
about
the
monumental
earth-moving
necessary to convert the jebel (hills) into tel (tells). As
sea levels increased due to water falling to Earth from
priori-Mars, and the elevations of the tells proved
insufficient, the earth-moving was supplemented by thick
dam-like walls constructed of large rocks, some of which
had been coated on the exterior by earth glaces mixed
with lime.
The great thickness of the walls (forty meters at Jericho)
on the tells was a means of coping with the continuous
25
John Ackerm an
earth-quaking that accompanied the approach of prioriMars. Some archaeologists have suggested that the walls
were defensive structures meant to protect against
attacks by neighboring ‘city-states’. They have even
claimed that the slanted earth glaces on the outer side
were to prevent the enemies from using ladders to scale
the walls. This makes no sense, since these would allow
the enemy to sim ply walk up to the top of the wall.
Because of these 30-year floods, the early civilizations of
all countries surrounding the Mediterranean, were
concentrated at the highest possible geographical
locations, such as the Acropolis in Athens.
3.7 The Inundation
The ancient Egyptians called the 15-year periods during
which priori-Mars orbited the Earth,
Akhet periods
because Ra (Horus) would remain stationary, high on the
eastern horizon throughout. The intimate connection
with priori-Mars (Horus) is emphasized by the fact that
the Egyptian word for ‘inundation’ is also akhet, although
translated ‘horizon’ in Horus-am-Akhet, the primary
epithet for Horus. Each time the planet was captured in
its geostationary orbit, with its north pole facing the
Earth, the tidal effect of the Earth drew all the water in its
northern hemisphere toward its north pole. This complete
inundation, which covered the entire area around the
north pole was called the Nun. In the Book of the Dead
the inundation was said “to have no determinate
banks” and that “its course w as from south to
north.” This was an appropriate description the flow that
occurred on priori-Mars.
In Egypt, the presence of priori-Mars in its geostationary
26
Egyptian Astrophysics
orbit did have an effect on the Nile flow. But the
immediate danger at each capture was the complete
emptying of the Mediterranean Sea across lower Egypt.
Once this transient flooding passed and the permanent
tides were established on both bodies, a more beneficial
enhancement of the Nile river continued throughout the
next fifteen years. This may have also been referred to as
a lessor inundation.
One way or another, it is clear that the term inundation
did not refer to the yearly increases of the Nile, as
currently believed. The tidal force of Horus, when on the
eastern horizon, drew the Nile waters eastward across
the low-lying zones that were not irrigated under normal
conditions, continually depositing rich sediments and
enabling commerce via the wadis in Eastern Egypt (see
3.10). Several areas such as Amarna, Akhenaten’s ‘new
city’, benefitted from these inundations, each occurrence
of which, unfortunately, only lasted fifteen years. This
may have been the reason for the rapid construction,
using only concrete blocks and mud-bricks, and
subsequent abandonment of Amarna. The term akhet
was commonly used to mean ‘horizon’, ‘inundation’, but
also to indicate the fifteen-year periods during which
there were 360 days per year. This illustrates how Horus
and its effects completely permeated the Egyptian
language and psyche.
3.8 Tekhi and Teht
Two additional terms were used to denote the presence
or absence of priori-Mars in its geostationary orbit. The
planet was also referred to as Tekhi or ‘old great mother,’
which signifies a supply of liquid. Thus Tekhi-Horus were
27
John Ackerm an
the periods when Horus was present and the years were
360 days long, which, as explained in the introduction,
was due to the added inertia of priori-Mars tidally
‘attached’ to the Tibetan-Himalayan complex. Conversely,
Teht-Hathor were the 15-year periods initiated by the
short-lived appearance of Hathor, during which the years
were 365.25 days, and the Earth reverted to its normal
rotation for the next fifteen years. This is confirmed in the
following Greek myth, in which the Moon (Kronos) is
male, Rhea (priori-Mars) female and Hermes, the
Egyptian Hathor (identified in Chapter 8) is male:
The ‘solar god’ (Hermes) discovered that the Great
Mother, Rhea (priori-Mars) had been cohabiting
secretly with Kronos (the Moon i.e. Isis - ancient).
He consequently laid a spell upon her that she
should not bring forth a child in either a month or
a year. Then Hermes, being likewise in love with
the goddess, copulated with her, [i.e. (re)entering
priori-Mars as it drifted away from the Earth], and
gambling with the Kronos he won from him the
seventieth part of each one of his lights (days). Out
of the whole he com posed five days, which the
Egyptians call the ‘additional days’ and added these
to the three hundred and sixty. Because these days
were outside of normal time she could then deliver
Hermes’ child.
The five additional days per year made 365, which
characterized the Teht-Hathor aeons, the fifteen-year
periods when priori-Mars orbited the Sun. 360 days per
year was considered normal/perfect, showing the peoples
preference for the presence of Horus on the Horizon.
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Egyptian Astrophysics
3.9 Messinian Salinity Crisis
During the early Bronze Age the Mediterranean comprised
essentially three fresh water lakes, but eventually
became saline once the plate boundary between it and
the Atlantic was breached due to deluges from and/or
tectonic shifts caused by the tidal effects of priori-Mars.
From that date on, the emptying of the Mediterranean
Basin for fifteen years at a time due to the presence of
priori-Mars, resulted in the evaporation of the remaining
water, producing many layers of evaporates (salts) on
the
bottom.
Lacking
any
knowledge
of
Cyclic
Catastrophism, geologists can only imagine that these
deposits were the result of natural evaporation cycles of
the entire Mediterranean due to tectonic plate shift and
sea level changes repeatedly cutting off the flow of water
between the Atlantic and Mediterranean. As a result they
estimate the age of these layers to be 5 or 6 m illion
years, thus assigning the name Messinian Salinity Crisis.
But the many layers revealed by seismic studies are
impossible to explain within the current paradigm.
3.10 Red Sea Routes
Although the Red Sea was also emptied along with the
Mediterranean during each tehki, the flow in the wadis of
the Eastern desert, Mersa Gawasis/Wadi Gawasis and
Ayn Soukhna would have been increased due to the
eastward tidal influence of priori-Mars. This allowed the
transporting of goods and large boats in sections to the
Red Sea coast during each tehki, where they were stored,
assembled and then sailed their commercial Red Sea
routes to and from Punt during each subsequent teht
period.
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John Ackerm an
30
CHAPTER 4 - The Egyptian Heaven
4.1 Nun or Watery Origin
The ancient texts comprise observations of planetary
interactions never imagined by modern astrophysicists
because they have never observed these phenomena, but
one hundred generations of our ancestors lived through
them and their observations are described in great detail
in the ancient texts. One such phenomenon was the
rotation of priori-Mars about an axis which remained
oriented toward the Earth. The tidal force of the Earth on
the enormous uplifted area, now known as the Tharsis
Bulge on the equator of Mars, governed the orientation of
the spin axis of priori-Mars outer shell (crust and mantle)
during each fifteen-year encounter. It continually torqued
the spin axis so that the planet’s north pole remained
pointed toward the Earth, similar to the effect of gravity
on a spinning top. It did not rotate perfectly smoothly
because its mass was unbalanced, but rotated in a
precessing motion, which kept the bulge on its equator
roughly equidistant from the Earth.
This orientation resulted in all the water in its northern
hemisphere being tidally drawn toward its north pole,
which faced the Earth. One of the most prominent
Martian features discovered by the NASA Mariner probe,
the ‘Outflow Channels,’ mark the great tidal floods that
brought the water toward its north pole. More recently,
satellites orbiting Mars have produced photographic
evidence of a ‘northern ocean’ or ‘Oceanis Borealis’
surrounding the north pole of Mars. During the ancient
encounters, this ocean facing the Earth formed a great
convex mirror in which the reflection of the Earth could
be seen. This was the origin of the strange ritual, that of
‘mirror gazing,’ which was popular in October, the month
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John Ackerm an
of the captures, as late as medieval times.
Because this tidal ocean formed first at the beginning of
each encounter, it was seen as the origin of all other
features that subsequently appeared on priori-Mars
during each encounter. It was the Nun or the ‘Watery
Origin’ of all the later deities.
4.2 The Risen Land, ta-Tenen
Because of priori-Mars’ orientation, the tidal force of the
Earth was continually concentrated on the area
surrounding the north pole of priori-Mars while it orbited.
This resulted in continuous quaking and melting of
subsurface rock there. Months into each orbital period,
magma began to migrate upward and was first seen from
the Earth as a glowing mass beneath the waters at its
north pole - a golden egg or fish. This led to the ancient
Hindu archetype of the fish, Manu, an incarnation of
Brahma. In Egypt, this magma was seen as a female
deity, the great mother-earth, Apt, who was the bringerforth of life in the heavens, another of whose epithets
was, quite tellingly, ‘the mother of movement in a circle’.
But Apt was not the mother of our earth. She was the
‘mother’ of all the volcanic forms which subsequently rose
above the waters at the north pole of priori-Mars.
Eventually the expanding ball of magma appeared above
the surface of the sea at the north pole. The appearance
of this ‘risen land’ was a major event for the Egyptians
and all other cultures. It was the primordial hill whose
emergence heralded the end of the ‘first time’ (zep-tepy)
and the reappearing of all the familiar physical features
and events on priori-Mars’ surface. These all reappeared
32
Egyptian Astrophysics
during each cycle and therefore were witnessed by a
hundred generations of mankind. Thus zep-tepy referred
to the first time of every encounter and was not a onetime event.
The Egyptians likened the initial shape of the ‘risen land’
to the water animals familiar to them - the crocodile or
hippopotamus whereas the Hindu’s saw them as the
‘incarnations of Brahma’ (e.g. turtle or boar), later called
the ‘Avataras of Vishnu’. Thus the term had its ancient
origin in Cyclic Catastrophism. As the first land rose
above the waters the Egyptians saw it as the
crocodile-headed Sebek, or Horus-Sebak called "the
crocodile god in the form of a man," consistent with the
fish-man of Babylonia and Ea, the fish-man of Nineveh.
4.3 The Duat - Heaven
The great magma sphere rose to form a large island in
the m idst of the northern ocean. This was the sacred
Duat (Tuat). In keeping with the geologically recent
cessation of these global events (~700 BC), both the
elevated
dom e
at
the
north
pole
and
the
geomorphological evidence of the surrounding northern
ocean are still present on Mars (Figure 4). This photo
m osaic shows priori-Mars from a similar aspect as seen
by the ancient peoples of the world each time it orbited
the Earth, with several exceptions: Because Egypt was
some 30 degrees longitude from the Himalayas over
coveredwhich it orbited, the duat did not appear in the
center of the planet but to the ‘left’ or ‘west’. Thus the
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John Ackerm an
Figure 4. The icy northern island on Mars was the duat,
encircled by the Nun, beyond which lain the 2nd land
duat was said to be ‘in the west of heaven’. As a result of
this off-center view the Egyptians were better able to see
the features on the equator as the planet rotated each
day. Another aspect not shown in the figure was that the
Tharsis Bulge, marked by the large volcanoes on the
upper left edge of Mars, were greatly raised, giving prioriMars the shape of a dog’s or a lion’s head. Evidence of
the greater distortion during the Cyclic Catastrophism is
actually present in Figure 4, in the form of the ancient
Nun’s seacoast, which, because of the bulging of the
Tharsis region, at the upper left, did not extend in that
direction.
The great extent of the Tharsis distortion is implied by
the representation of priori-Mars as the dog-headed
Anubis (Figure 5). Because Tharsis had been tidally
34
Egyptian Astrophysics
Figure 5. Anubis - a visual
metaphor for priori-Mars.
uplifted by proto-Venus there
w as
trem endous
volcanic
activity there, which is shown in
black. Also the ‘eye’ appeared
through the Valles Marineris
which is close to Tharsis. By the
sam e
token,
the
green
(vegetated) area was eliminated
by the volcanic activity in the
Tharsis region.
Valles Marineris can also be
seen at the lower left of Figure 4. Although fixed in the
heavens above the Earth, the planet rotated slowly
counter-clockwise like a giant wheel or mill. As the pair
revolved each day priori-Mars passed through phases like
the Moon - appearing dark at 10 AM in Egypt, the right
half illuminated at 4:00 PM, the left at 4:00 AM and was
fully illuminated approaching 10 PM, except passing
through the shadow of the Earth during a half-hour period
around at that time (See 4.6 Apep Dragon).
The ‘island’ (duat) is still present at the north pole of
Mars, rising almost 3 km above the surrounding surface.
It was particularly sacred in ancient times because the
m ost unique pillar-like planetary feature, the primary
Egyptian deity, Osiris, rose several thousand kilometers
from its center, pointing down toward the Earth.
The Egyptians imagined that the souls of the recently
deceased soared to the sacred Duat, the land of Horus,
when priori-Mars orbited close to the Earth and that each
time the planet escaped from Earth orbit, it carried their
souls ‘to the gods’ (the stars). This 30-year astronomical
35
John Ackerm an
hieroglyphs for the Duat, a five-pointed star within a
circle was succintly described by a hieroglyph of a five
pointed star within a circle. The circle indicated the
appearance of the planet, or the actual duat when close
to the Earth, and the star, its appearance when in its
planetary orbit around the Sun. Because it was always
recaptured in the month of October fifteen years later,
seances were held in October in attempts to contact the
previously deceased souls. This was the origin of the
modern-day ‘All Saints Day’ and of Halloween.
4.3.1 The Two Lands
The ‘two lands’ in ancient Egyptian texts did not refer to
Upper and Lower Egypt, as currently believed. They
referred to the lands separated by the northern ocean.
The first land was ‘the risen land’ or the island at the
north pole of Mars, which was surrounded by the
northern ocean. The second land was the land beyond the
northern ocean, now called the ‘southern highlands’ of
Mars, which were covered with green vegetation, at least
in the earlier part of the 3,000-year period of cosmic
chaos - thus the Egyptian term ‘the Great Green [world]’.
Figure 4 clearly shows what the Egyptian texts referred
to as the ‘two lands’ - the sacred Duat at the north pole
facing the Earth, surrounded by the northern ocean and
the other, vegetated, land beyond the ocean.
4.3.2 Horus-Am-Akhet
In the earliest times priori-Mars was seen as the face of
a lion, in which the nose was the distended Tharsis Bulge.
This view is supported by the lion body of the Sphinx, the
original face of which was also that of a lion and later
36
Egyptian Astrophysics
reworked to resemble a pharaoh. The Egyptian name of
for the Sphinx was Horus-Am-Akhet (Horus on the
Horizon) because it stared directly at priori-Mars (Horus),
stationary high in the eastern sky above Mt. Kailas, in the
Trans-Himalayas, day and night for fifteen years at a
time.
4.4 The Biblical Firmament
The Egyptian Duat or ‘first land’ was the also the biblical
firmament. The Bible describes the rising of the northern
island above the waters of priori-Mars at its north pole, in
Genesis 1:6-8:
And God said, Let there be a firmament in the
midst of the waters, and let it divide the waters
from the waters.
Because the presence of priori-Mars close to the Earth
cannot even be imagined in modern times, the
implication of the term ‘firmament’ in the Bible, as being
solid, has resulted in claims that early Christianity was
based on pagan myths. Interestingly, the Egyptian
concept of a solid firmament influenced the selection of
the Greek word stereoma, which connotes a "solid
structure", in the Septuagint, which was translated at the
behest of the Egyptian pharaoh, Ptolemy Philadelphus, for
inclusion in his world-famous library in Alexandria. Moses,
to whom the first five books of the Bible are attributed,
certainly knew that the firmament (Hebrew raqia) was
solid because he could see it in the heavens. Derogatory
claims that the Bible includes non-scientific ideas of
pagan origin, fail to understand that the entire world
witnessed the same events in the heavens from 3700 to
37
John Ackerm an
700 BC, and the fact that the Bible refers to these
events, although it certainly does not focus on them,
does not m ean that it includes copies of pagan ideas.
Indeed the ill-defined term ‘pagan gods’ were actually the
planets, which were close to the Earth during Cyclic
Catastrophism.
4.5 The Circum-Polar ‘Stars’
No one in modern times can imagine why the Egyptians,
and by the way, the Hindus, paid so much attention to
the circum-polar stars as compared to the planets and
why the entire weltanschauung changed leading into the
Ptolemaic period, when the Greeks, in the classical
period, adopted an emphasis on the planets in spite of
their earlier interest, demonstrated by Solon, Heraclitus,
and Pythagoris, in Egyptian astronomy. Although many
still believe Egyptian astronomy was a precursor of
modern astrology, nothing could be farther from the
truth. Cyclic Catastrophism makes clear that the ancient
solar system, which existed for some 3,000 years longer than the current configuratio, differed profoundly
from it.
The imposing planet priori-Mars orbited within 33,860 km
of the Earth’s surface, causing flooding, earthquakes and
the eruption of every volcano on Earth - even reorienting
the spin axis of the Earth during each fifteen-year
encounter. These events drew attention to the planet, the
features on whose surface were enhanced by a
continually changing vista of shadow and light and
convulsions of which caused considerable damage on the
Earth. Therefore no attention at all was given to the
distant stars and the constellations known today were not
38
Egyptian Astrophysics
even named.
A mental picture is best established by comparison with
the Moon. Given the number of lunar maria that can be
seen on the surface of the Moon today, one can only
imagine the number of features that were discernable on
the surface of Ra or Horus, with an area 530 times
greater. Complementing the normal surface features were
hundreds of volcanic plumes blazing down toward the
Earth under the influence of its great tidal force. These
were seen as star-like points of light, particularly when in
the shadowed portion of its surface, and as the planet
rotated about its north pole, facing the Earth, these
‘stars’ rotated and were thus called the circum-polar stars
and ‘the stars that never die’ in Egyptian texts. There
were so many that the ancient peoples actually named
‘constellations’ comprising these star-like points of light,
just as we do today with the true stars. In the Vedas, 27
such constellations, called asterisms (Nakshatras), were
commonly known. They were not, as currently believed,
the true stars that stayed above the horizon throughout
the year as seen from Egypt. Reinforcing the idea that
they were volcanoes in both the Egyptian texts and the
Vedas, the ‘ship’ Argo (priori-Mars) in Greek myth, is said
to have been ‘covered with stars’. Due to the Sun’s
illumination, priori-Mars passed through phases like the
Moon every day, so the fainter of the circum-polar stars
would only have been visible when on the ‘night-side’ of
the planet. Thus the possibility exists that the term
‘heliacal risings’ may have referred to the times when the
rotation of the planet caused a particular volcano to move
onto its ‘night side’.
A few modern astronomers have tried to match actual
39
John Ackerm an
stars we see today surrounding the north star, to the
ancient positions given in terms of longitude and latitude
on the surface of priori-Mars, as detailed in the Hindu
astronomy book, the Surya Siddhanta. Of course, they
have not found any prominent stars that match the
coordinates of the ancient ‘stars’. As a result they
conclude that the ancient texts are ‘just myths’. More
recently it has been possible, by searching deep into the
star tables compiled using powerful astronomical
telescopes, to find closer matches, but the ones found are
so faint that even the astronom ers admit it is difficult to
believe the ancients chose them when much brighter
stars were present.
4.6 The Apep Dragon
The ancient Egyptians preferred the fifteen year tekhiHorus periods, when priori-Mars orbited the Earth
because its tidal force provided more fresh water during
those periods. Another reason was that the reflected
sunlight from priori-Mars illum inated the entire eastern
hemisphere thousands of times m ore brightly than the
Moon throughout most of the night. However, because
priori-Mars orbited the Earth close to the plane of the
solar system once per day (geostationary orbit), it would
pass at least partially through the shadow of the Earth
around midnight. This shadow was thought to be the
Apep serpent attacking Ra (Horus). The shadow would
first appear on the left side of the planet, leading to the
notion that the serpent was hiding in wait in the western
mountain, Bakhu, one of the two imaginary ‘mountains’
thought to support priori-Mars in its stationary position in
the sky. Astronomically the shadow of the Earth passing
across priori-Mars was an eclipse produced by the
40
Egyptian Astrophysics
alignment of the Sun, Earth and priori-Mars. As a result,
they produced disturbances or rumblings within the
Earth. Therefore both ‘solar eclipses’ (eclipses of prioriMars) and earthquakes were associated with nightly
attacks on Ra by the Apap Dragon. The serpent aspect of
Apap was likely due to cloud form ations on the limb of
the Earth which produced striations and variations in the
shadow, These could have been resolved due to the
proximity of the two bodies and the large angular
diameter priori-Mars. The Ouroboros, or ‘tail eater’ may
have appeared as a specialized form of the Apap dragon,
due to a unique arrangement of clouds on both lim bs of
the earth. This interpretation of the Apap serpent would
not be consistent with the notion that it was a cause of
drought - this was associated with the Fiery Dragon
(proto-Venus).
4.7 Ptah and Thoth
These two deities were probably the only ones that were
not planets or their features. The supreme Egyptian God,
comparable to the Judao-Christian Yehovah, was Ptah. It
is interesting to note that Egypt is known as ‘Het-kaPtah’, which means ‘the second abode of Ptah’ - the first
abode being in heaven (priori-Mars). This may well have
referred to an entire people from the much more ancient
planet as opposed to a single individual, just as humans
are referred to as ‘Adam’ in the Bible. Since it came so
close to the Earth, the much more ancient priori-Mars
was like a spaceship, bringing a more intelligent species
to Earth. They spread out and upgraded the DNA of the
existing hominid survivors of the proto-Venus destruction
in all parts of the Earth, thereby accounting for the
various races found around the world. The great
41
John Ackerm an
destruction caused by close approaches of proto-Venus
made this possible, eliminating the previous enorm ous
sub-hum an gene pool which would have made the
establishment Homo Sapiens impossible.
Thoth was a ‘teaching’ deity, probably also one of many,
of the same people. These teachers, ‘planted’ the image
of the familiar ibis-like heads in the minds of Egyptians
and taught the new human race the first sophisticated,
conceptual languages, mathematics, music and art.
42
CHAPTER 5 - The Djed Pillar, Osiris
Although it was widely used as a religious icon
throughout much of the history and geography of
Ancient Egypt, it is still not clearly understood what
the Djed was originally conceived to represent. 8
The volume of melted magma produced by the tidal force
of the Earth did not decrease once the Duat had formed.
The upward flow from a great volcanic vent at the north
pole continued. The strong upward tidal force created an
enormous lava fountain that gradually shot into the ‘air’
high above the northern island. Just as lava flowing on
the surface of the Earth forms hollow tubes or pipes,
through which the flow continues, so this fountain formed
vertical lava tubes, which intertwined to form a unique
spindly structure supported primarily by the tidal force of
the Earth. Over a period as long as a year after each
capture, this glowing column, white hot at the top
attained heights over 2,000 km, becoming the most
unique and therefore the most revered deity in all
cultures - Parusha, Prajapati, Brahma, Zeus, Atlas and of
course, Osiris.
The massive lava column attained a
height equal to the distance above
priori-Mars at which the its gravity
was equal to that of the Earth. It
acted as a gravitational massfractionation factory, separating the
elements or compounds rising th
through it from deeper and deeper
Figure 6. Tet
Figure 7.
inside the planet, based on their
or djed pillar
Tet- Osiris.
temperatures and densities. Four
different elements (or compounds) flowed out near the
top of the column during every encounter, forming four
43
John Ackerm an
horizontal layers at different altitudes in the micro-gravity
environment between the two planets. These layers are
clearly depicted in the pictograph shown in Figure 6. They
were not perfectly symmetrical, resulting in many
cultures describing the column as a tree or plant, for
example: the tree of life; the upside-down tree of the
Shamans; the great papyrus and the lotus growing from
the naval of Vishnu. In Egyptian texts it was Osiris.
Flames shot from the top, smoke and steam surrounded
it and tornados continuously writhed about it in the high
temperature, low gravity environment at the north pole
of priori-Mars. The association of this feature with Osiris
is unequivocal, since it is often combined with his
accouterments, the flail and the scepter (Figure 7).
Because of its origin on an island, this formation was
likened to a giant water plant in a number of cultures,
such as a papyrus reed or lotus. In Hindu myth this same
feature was called Brahma, which was described as the
lotus flower that grew from the naval of Vishnu, which
was the large volcanic vent in the northern island. A
single passage in the Rig Veda attempts to describe the
colors of the pillar in terms of the skin colors of the Indian
caste system:
The Brahman was his mouth, of both his arms was
the Rajanya made;
His thighs becam e the Vaisya, from his feet the
Sudra was produced. 9
The meaning of this passage has been studied for
centuries by Indic scholars because they imagined it held
the secret to the origin of the Indian castes or jatis, but
no one until now has understood the true purpose - to
44
Egyptian Astrophysics
more clearly describe the colors of Brahma, or the djed
pillar, Osiris, in Egyptian texts.
Reinforcing the universal view, Japanese myth praises
the ‘great reed’, which is identical with the papyrus. They
called their land Ashi-hara no naka tsu Kuni, "the Middle
Kingdom of the Reed Plain." The Reed Plain was the same
as the Duat, because it was surrounded by water. Each
culture saw themselves as being aligned with this fiery
column pointing down toward the earth.
Many great convulsions of the
interior of priori-Mars occurred, due
to frequent transient alignments
with the Moon and Sun. On these
occasions, the rigid lava tubes of the
column would shatter and the
column, supported primarily by the
tidal force of the Earth, would
collapse spreading its fragmented
lava tubes over thousands of square
miles. In the Vedas these collapses
Figure 8. Osiris’ wrap
were likened to a serpent shedding
depicted hardened lava.
its skin, because the lava column
would quickly reform as new tubes hardened. Figure 8
shows Osiris typically wrapped as what appears to be a
mummy and was sometimes referred to as the 'Tower of
the Mummified body'. This was obviously meant to
convey the hardened exterior of the physical lava column.
Some debris from these collapses accumulated around its
base, forming a conical hill or mountain at the center of
the northern island, leading to the conical mountain
theme also common to many cultures. In Egyptian texts
45
John Ackerm an
it was the ‘alter mound’, Ara, on which the pillar, Osiris,
would reappear. Thus it was said that Osiris dwells in the
Holy Hill (Set Tchesert) of Amenta.
The unique shape and the resulting collapses of this
feature are suggested in various cultures and word forms.
In Hindu texts the collapses were characterized as the
Primordial Castration in which the Linga (phallus) was
transformed into the Yoni (the female reproductive
organ). Proving that priori-Mars was visible near the
northern horizon from North America, an Algonquin
(Amerind) myth, which perhaps better relates the true
aspect ratio of the column, as well as reiterating the solid
nature of the firmament. It tells of a great ancestral hero
who gained access to heaven by shooting an arrow into
it and then another arrow into the ‘feather end’ of first
arrow and so on until he had an ‘arrow ladder’ by which
he climbed to heaven. There are sim ilar stories to this
from all around the world. In a Chuckchee story a hero
throws a needle upwards 'as a dart so that it fastens in
the sky’, then he climbs up the thread hanging from the
needle. In aboriginal Australia, the column is a lance that
‘fastens itself in the celestial vault’.
The visible surface of priori-Mars rotated about its north
pole and thus the hardened lava column, physically
designated as the djed pillar or tet, appeared to form an
axis about which the planet rotated, described by the
Egyptian sep or ‘turning’. This is consistent with many
descriptions of the planet in diverse cultures as a mill,
churn or wheel. Since it remained pointing down toward
the Earth, many ancient cultures pictured the pillar as an
axis connecting the revolving priori-Mars and the Earth this was the axis mundi (axis of the worlds). Because of
46
Egyptian Astrophysics
its reappearance over one-hundred generations it was
given a num ber of names in many cultures, such as
Prajapati and Purusha (Vedic), Brahma and Buddha
(Hindu), Zeus and Atlas (Greek), ‘the column of smoke
and fire’ and the ‘out-stretched arm of God’ (Jewish), as
well as Osiris and Shu si-ra in Egyptian myth.
5.1 Ba-Neb-Djed
Osiris was worshiped at a place
called Djedet, the Greek Mendes, an
important site in the Delta during
the Early Dynastic period. The god of
the city was the sacred ram called
Ba-Neb-Djed, meaning 'Ram, Lord of
the Djed', though sometimes he was
called 'Ram with four heads upon
one neck' relating to a legend in
which he unites within himself the
souls of Re, Osiris, Shu, and Kheper,
as picture in Figure 9. 10 The Ram
was worshiped as a form of Khnum
Figure 9. Two forms of
Osiris, uniting 4 deities, but was primarily identified with
and encased in lava.
Osiris as 'Osiris the Ram, Lord of
Djedu'. The four ‘crowns’ (as
opposed to the heads) of Osiris were artistic depictions of
different shapes of the volcanic plume that rose from the
top of the hardened lava column. Some have interpreted
the four heads as being at the four points of the compass,
but they only appeared at the top of the lava column on
priori-Mars which remained on the eastern horizon.
Just as in Egyptian texts, the sam e layers were seen as
the ‘four heads of Brahma’ in Hindu texts. Hindu myth
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John Ackerm an
imagines the four heads as representing the four books
of the Veda - Rig, Sama, Yajur and Atharva. More
physically, the Rig Veda describes the unique color and
texture of each layer in detail. Considering that these
were seen without the aid of a telescope, gives an idea
how close the planet was to the Earth.
Brahma was part of the Hindu trimurti, the three gods
associated with priori-Mars. He was ‘the creator’ because
of the multitude of hot glowing bodies (‘embodied spirits’)
ejected from the north-pole vent during alignments with
the Moon. All of the bodies ejected from priori-M ars
during the period of Cyclic Catastrophism compromise the
thousands of earth approaching asteroids and comets
observed today. The debris from the thousands collapses
of the column fell back onto priori-Mars, covering
thousands of square kilometers. NASA Viking scientists
were puzzled at the great multitude of shattered volcanic
rock, with many vesicles extending to the horizon at both
landing sites because there were no volcanoes in their
vicinities. The fact is that the lava column was several
thousand km high and shattered many times - the debris
covering thousands of square kilometers in Mars’
northern hemisphere.
5.2 The Rope Ladder to the Duat
In Egyptian funerary texts, the same four horizontal
layers were imagined as the rungs of a ‘rope ladder’
lowered toward the Earth to facilitate the deceased
pharaoh’s soul in ascending to the Duat. This description
is consistent with its unique, relatively spindly form.
5.3 Akhenaten and the Aten
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Egyptian Astrophysics
In spite of the many bas-reliefs of Akhenaten’s reign, in
which the djed pillar is clearly shown extending down
toward the Earth, the belief that the spherical body is the
Sun has negated the idea that the colum n depicts a
nearby planet. The original four layers at the top of the
columns in the Akhenaten bas reliefs (cover) have
obviously been chipped off over the intervening millennia.
Even if one believes that the body is a terrestrial planet,
the presence of such a feature would be declared
‘impossible’ by modern-day modern-day astrophysicists.
Actually, the very uniqueness of the feature was the
reason it was the supreme deity in every culture for
3,000 years. In the Book of the Dead the name 'The
great Extender’, is applied to Osiris, and the influence of
the Moon on this feature is implied by the passage "Thy
two sisters, Isis and Nephthys, come to thee, and
they convey to thee Kamit urit [the great Extent] in
thy name of Kam -ura [the great Extender]." Teta,
2 74. The close association of Osiris (tet) with Ra (prioriMars) is made clear in the passage “He is I, and I am
He. Cf. the Pyramid Text-"Oh Ra Teta is thou, and
thou art Teta . . . . , thou risest as Teta, and Teta
riseth in thee, etc.," Teta, 337.
Akhenaten worshiped the planet priori-Mars, which was
previously called by many names and epithets, but he
elevated the name Aten, even changing his own name
from Amenhotep IV to Akhenaten ‘servant of Aten’. He
obviously believed that the great lava colum n was an
important aspect of Aten, as implied in the many
physically realistic bas reliefs which prominently display
it, perhaps implying Aten was a ‘well endowed’ deity.
49
John Ackerm an
Figure
10
(also
cover)
graphically depicts its size
relative to the planet, the
diameter of which was then
about 8652 km as opposed
to Mars diameter today of
only 6784 km. The column’s
unique shape completely
rules out a mountain, as
does the Egyptian word
‘pillar’.
Its
prom inence
suggests that Aten might be
the column itself, but the
rays of life projecting down
to the Earth in the bas
Figure 10. Akhenaten worshiping
obviously
extend
Aten - priori-Mars with djed pillar reliefs
extended down toward the Earth. from the entire planet, not
just the pillar.The ‘leaves’ at
the ends of the rays indicate that the Egyptians
understood that the seeds of many plants were blasted
from priori-Mars to the Earth in the form of manna,
ambrosia, or haoma in the Avesta, which is credited with
‘bringing the seeds of tens of thousands of plants to the
Earth’.
Also significant is the fact that the djed pillar in the
Akhenaten bas-reliefs are not shown pointing vertically
downward toward Egypt. This is exactly as it appeared to
the Egyptians because the planet orbited above the
Transhimalayas and the column was oriented directly
downward toward Mt. Kailash, some 30 degrees longitude
to the east of Egypt.
50
Egyptian Astrophysics
5.4 Amenta
As a result of priori-Mars proximity and unique
orientation, with its northern hemisphere facing the
Earth, the planet was subjected to the enormous tidal
force of the more massive Earth. The attractive force was
strongest on the surface rocks, therefore the pressure on
the subsurface rocks around priori-Mars’ north pole of
was considerably reduced. This resulted in the melting of
sub-surface rock in that region. Once melted, the magma
was drawn upward from the Amenta, (‘the recesses of
the south’), in the form of the Duat and many enormous
volcanoes. The Egyptians observed all of the volcanoes as
points of light when in shadow, but the plumes of the
seven largest ones blasted forcefully upward to high
altitudes throughout each encounter. As they rose, they
spread and wavered in the high altitude winds,
resembling the hooded form of a cobra and were
therefore described as serpent-like ‘Uraeus deities’ born
in Amenta, since they obviously came from the interior of
the planet. Therefore the Amenta, often translated the
‘underworld’ or ‘netherworld’, was what is today called
the sub-surface of Mars. For reasons explained later, the
greatest volcanic vent, out of which the enormous djed
pillar rose, was also imagined to be an ‘entrance into the
Amenta’
The significance of the netherworld or Amenta in Egyptian
thought was due primarily to the fact that the supreme
deity, Osiris, the hardened lava column, rose out of the
Amenta at the center of the duat during each encounter.
In the Book of the Dead Osiris is described as “The
Shrine which standeth in the centre of the Earth.”
Lacking the modern understanding of the tidal effect of
51
John Ackerm an
the Earth, led to the notion that a fundamental power
resided in the interior, even when the planet was far from
the Earth. This was described as the deity Atum, which
remained hidden in the Amenta during the fifteen years
that priori-Mars was in a planetary orbit and awoke at the
beginning of each encounter to recreate all the fam iliar
deities on its surface. In the Book of the Dead, Osiris is
described as “one w hose force is concealed or
unseen. It is a theological term, frequent at all
periods of the Egyptian religion, and implies that
the deity is not to be confounded with its external
manifestation.”
The Hindus harbored a similar belief, based on the rising
of Brahmã, the same lava column, months after each
capture of priori-Mars. In that culture the mysterious
deity that remained unseen in the interior of the planet
was denoted Brahma, without the long ‘a’ at the end.
This role was later attributed to Vishnu, who was known
as the sustainer, implying he was the hidden deity that
guaranteed the subsequent return of priori-Mars and the
reappearance of Brahmã and all the associated gods each
time it was recaptured.
5.5 The North and South Pole
Because of the unique orientation and rotation of prioriMars during each fifteen-year encounter the Egyptians
never observed the south pole of the planet. This resulted
in some unusual concepts relating to its ‘south pole’. One
such view, as translated by the well known Egyptologist,
Gerald Massey, is quoted below. One benefit of studying
the texts of ancient cultures is that translations from
hieroglyphics to English by experts such as Massey,
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Egyptian Astrophysics
although now one hundred years old, provide valuable
insight which has not yet been revealed. This is the
understanding of the astronom ical nature of the body
being described, which Cyclic Catastrophism finally
provides.
The two pillars of Sut [Set] and Horus were primal
as pillars of the two poles ... as the two supports of
heaven when it was first divided in two portions,
south and north; and the pillar or mount of the
south was given to Sut, the pillar or mount of the
north to Horus. The typical two pillars are identified
with and as Sut and Horus in the inscription of
Shabaka from Memphis, in which it is said, "The
two pillars of the gateway of the house of Ptah are
Horus and Sut". The present interpretation is that
the typical two pillars or props originated as figures
of the two poles ... established in the two domains
of Sut and Horus to the south and north of the land
in w hich the veriest dawn of astronomy first
occurred, and that the types were preserved and
re-erected in the earth of eternity as the tw o
supports of the heaven suspended by Ptah for the
Manes in Amenta.
It is certain that Sut went down south to some sort
of nether-world, and so became the pow er of
darkness in Am enta, when our earth had been
completely hollowed out by Ptah, and Amenta
below became the south to the circumpolar
paradise in the celestial north. The ancient
Egyptians had no antipodes on the outside of the
earth. Amenta in the nether-world was their
antipodes. Their two poles were celestial and
53
John Ackerm an
sub-terrestrial. The north pole was at the summit of
the mount. The south pole was in the root-land of
the earth below. The Ritual describes the ways of
darkness in the entrance to the tuat [duat] as the
tunnels of Sut, which tends to show that a way to
the nether-world was made by Sut when his star
and standing-ground went under in the abyss of the
beginning in the south, where the Egyptians
localized the tuat or entrance to the under-world,
which was the place of egress for the life that came
into the world by w ater from "the recesses of the
south".
5.6 Sut
Sut (Set), was considered the arch-enemy of Horus. The
‘land of Horus’ was characterized by the Duat, the island
which rose above the north pole of priori-Mars. The ‘land
of Sut’ was the sub-surface, or Amenta, beneath the
duat. The enormous volcanic vent, exactly beneath the
north pole, from which the 2,000 km-high hardened lava
colum n rose, was imagined to be a negative ‘pillar’, a
mirror image of the visible lava column, pointing down
into the planet. It was called the tunnel of Sut, the
entrance to the netherworld or underworld. Because this
tunnel extended downward, opposite from the north pole,
it was imagined to be the south pole. Clearly Massey, had
no idea that the above texts described a nearby planet
(“our earth” and “sub-terrestrial”), the north pole of
which remained facing the Earth, preventing any view of
the actual south pole. However, because priori-Mars’
surface was only som e 33,860 km distant, all people
living at the time knew exactly what this passage meant.
As shown in the Akhenaten bas reliefs, they recognized
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Egyptian Astrophysics
that the Aten was a ‘world’ with numerous familiar
surface features enhanced by continually changing
shadows due to the planet’s rotation about its axis and its
orbiting of the Earth once per day - a view that even
NASA satellites orbiting Mars cannot reproduce.
Set was Horus’ enemy, a complex deity of conflict and
chaos associated with proto-Venus (Set). The most
obvious source of this conflict was that the closest
approach of proto-Venus (Set) to the Earth, every thirty
years, resulted in priori-Mars leaving its geostationary
orbit. This was term ed ‘The day of the battle between
Horus and Set’. Because proto-Venus was always farther
from the Earth, that is, on the ‘south side’ of priori-Mars,
the portion of the planet to the ‘south’ of the duat (the
holy land of Horus), including the sub-surface or Amenta,
was considered the ‘land of Sut’. This scenario, repeated
every 30-years, of a ‘home god’ rushing off to do battle
with a ‘foreign’ god was common to all ancient cultures.
5.7 Apt
The rotation of priori-Mars about an axis facing the Earth,
has never been imagined, but the many observations
which comprise the ancient texts m ake it quite clear.
Astrophysicists have never even considered how two
terrestrial planets with mass anomalies on their surfaces
might influence one another at close range. As a result of
this orientation the Egyptians never saw priori-Mars’ true
south pole. Amazingly, they clearly saw an actual pole
(the djed pillar) rise more than 2,000 km from its north
pole. The significance of the planet’s unique wheel-like
rotation is corroborated by epithets of the ancient deity
Apt, which Massey described as:
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John Ackerm an
the first great mother who was the bringer-forth in
... heaven. ... she was ... called “the mother of the
fields of heaven”; “the mother of beginnings”; “the
mother of movement in a circle”; “the mother of
the starry revolutions” or cycles of time. As such,
Apt w as the builder of a heaven that was founded
on seven pillars of the Heptanomis. Now the most
primitive Egyptian type of building is a figure of
turning round, as might be in m aking pottery. The
conical pillar, pile or mound of earth was also a
type of this turning around.
Where “movement in a circle” and “starry revolutions”
obviously refer to the circum-polar stars. The seven
pillars were the ‘seven ureaus deities’, discussed below.
The “conical mound” or mountain was not the djed pillar,
but the pile of debris accumulated at the base of the
hardened lava column, which collapsed innumerable
times during the Çyclic Catastrophism. It was at the
center of rotation, the entire planet resembling a potters
wheel. Because the hardened lava column arose through
this conical hill, Osiris was sometimes called the ‘man of
the mountain’.
5.8 The Entrance to the Amenta
The events that occurred at the termination of each
geostationary orbit made it clear to the ancient world that
the volcanic vent out of which Osiris rose, was also an
entrance to the netherworld. The end of each fifteen-year
encounter was brought about at a vernal equinox when
proto-Venus, at its closest approach to Earth, became
aligned, i.e. passed behind priori-Mars, its indirect tidal
influence causing the Nun to overflow the duat and flow
56
Egyptian Astrophysics
into the interior of the planet causing the ejection of the
solid core. Gerald Massey’s translation perfectly describes
this:
“... that a way to the nether-world was made by Sut
when his star and standing-ground went under in
the abyss of the beginning in the south. ...”
Sut’s ‘star’ was proto-Venus, the standing ground (Duat)
went “under the abyss” (Nun).
Proof of the last event is still visible in the north polar cap
of Mars, the ice of which forms a great whirlpool Figure
(4).
5.8.1 Babylonian Version
In Babylonian myth, priori-Mars was Marduk, proto-Venus
was Tiamat. Marduk was interpreted as the ‘home’ god,
priori-Mars, which orbited the Earth for fifteen years at a
time (at Earth = AN.UR), going off to battle the intruder
god, proto-Venus. It then entered its planetary orbit
term ed E.NUN. Therefore, Marduk saw `all the quarters
of the universe', the Sumerian term for which was simply
AN.KI, meaning`Heaven and Earth'. The lava column on
priori-Mars was EA and the sacred source of all life, APSU,
was thought to live beneath its surface at the north pole.
The living spirits which the Sumerians believed he
created were the hot bodies ejected into space through
the north pole opening, but may have included the sacred
northern island and the volcanic plumes which rose
through the waters early in each encounter. The
relationship of EA and APSU is clarified in the Enuma Elish
which states that EA slays APSU and establishes his
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John Ackerm an
dwelling place upon APSU, which was at the north pole of
priori-Mars.
58
CHAPTER 6 - Isis - The Moon
Although often described as ‘a moon goddess’, Isis was
exclusively the Egyptian name for the Moon during the
period of Cyclic Catastrophism. The epithet ‘ancient’,
commonly associated with Isis, is consistent with its
being captured by the Earth within the cultural memory
of the Egyptians, prior to the dynastic period. Although
the Moon was much smaller and nine times farther from
the Earth than priori-Mars during the fifteen-year
encounters, its powerful effect on priori-Mars was the
reason for its continued worship as Osiris consort during
the period of Cyclic Catastrophism.
Each time priori-Mars, which revolved along with the
Earth once each day, passed through alignments with the
Moon, great convulsions wracked the interior of the
planet. The closer to its exact center the Moon passed,
the m ore severe were the convulsions and when aligned
with the Sun at eclipses the results disasterous results
could occur on two or even three consecutive days. At
their worst they blasted hot, glowing rock bodies as large
as Mt. Everest into space, accompanied by innumerable
smaller rocks, some of which fell directly to Earth and
m any m ore into orbit around the Earth which fell later.
Indeed, some of which are still falling today as meteor
showers and meteorites. More significantly in the long
term, these convulsions also carried water, atmosphere
and plant material from priori-Mars to the Earth. The
Egyptians understood the beneficial aspects of these
‘falls’, as suggested in the figure of Akhenaten worshiping
Aten, which depict leaves at the end of the rays
extending down toward the Earth.
Figures 11 and 12 make clear the effect of the
convulsions and consequently aid in identifying Isis.
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John Ackerm an
Figure 11 is the hieroglyph Nebu, currently interpreted as
meaning ‘gold’ - probably based on the notion that Horus
was a ‘golden’ color. It is but one of many hieroglyphs
misinterpreted because there is no current understanding
of the 30-year cycle of astronomical events which
governed Egyptian life and religion. Nebu was actually a
depiction of priori-Mars as seen
when orbiting the Earth under
‘normal’ conditions, that is, when
not convulsing.
The seven short lines extending
downward represent the seven most
Figure 11. Nebu, depicts prominent
volcanos with great
the seven Ureaus deities plum es
visible
in
priori-Mars’
on surface of priori-Mars.
northern hemisphere. This is why
Osiris was sometimes referred to as
the ‘King of the Seven Stars’. They
were spoken of in rituals as 'those
seven Uraeus-deities who are born
in Am enta’ - recognizing that their
volcanic origin lay below the surface
of priori-Mars. The legs or supports
on either side were meant to depict
the fact that the planet remained
stationary
above
the
eastern
horizon as seen from Egypt, in a
geostationary orbit. The same large
volcanos were the seven sacred
‘rishis’ (high priests) in the Vedas
and the Seven Sisters of Zeus, or
the Pleiades, in Greek myth, in
which Zeus was the great lava
Figure 12. Isis (Moon)
column at the north pole.
alignment with prioriMars.
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Egyptian Astrophysics
Figure 12 is an anaglyph illustrating the consequences of
an occultation (alignment) of the Moon by behind the
much larger disk of priori-Mars. From the viewpoint of the
Egyptians, Isis is directly above the symbol for prioriMars, passing behind it, therefore hidden from the Earth,
which is understood to be directly below. Corroboration of
the convulsive effect of these alignments is provided by
the fact that many more volcanoes can be seen blazing
down toward the Earth than the usual seven (Figure 11).
6.1 Isis and Osiris
The effects of these alignments with the Moon were
interpreted by the Egyptians (and most other ancient
cultures) as an romantic, erotic connection between Isis
and Osiris. This was the result of the Osiris column’s
quasi-phallic shape, the ejection of glowing bodies
through it during alignments and its resulting temporary
collapses. However, the liquid lava continued to shoot
upward and the tubes reformed allowing the feature to
quickly be reestablished. A num ber of myths involving
the relationship between Isis and Osiris are discussed
later in this work.
6.2 Isis and Nephthys
Nephthys (Nebt-het) was a mysterious priestess m ost
often paired with her ‘sister’‘ Isis. Plutarch has helped
identify her, claiming that the Cat represents the Moon.
"on the upper part of the convex surface of the
sistrum is carved the effigies of a Cat with a human
visage, as on the lower edge of it, under those
moving chords, is engraved on the one side the
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John Ackerm an
face of Isis, and on the other that of Nephthys."
Nephthys seems to personify darkness and in that sense
she was the opposite of Isis. Isis, according to Plutarch,
represented the part of the world which is visible, while
Nephthys represents that which is invisible, and we may
even regard Isis as the day and Nephthys as the night.
However, Isis and Nephthys were associated inseparably
with one another, often depicted in pictograms so close
to one another so as to appear as one, and acting
together in funerary ceremonies such as the ‘touching of
the mouth’. These impressions of the two priestesses
suggests that Isis was the illuminated aspect of the Moon
and Nephthys was the dark side. Although Nephthys was
the darker side of the Moon, she was not necessarily
invisible. Some of the sunlight which reflected from the
orbiting priori-Mars may have illuminated the dark side of
the Moon, just as sometimes happens with light reflected
from the Earth and subsequently from the dark side of
the Moon, called ‘earthshine’. This identification is
reinforced by the following except from the 'Songs of Isis
and Nephthys', sung to Osiris by two priestesses:
They have obtained beautiful things for thee, and
they gather together thy limbs for thee, and they
seek to put together the mutilated members of thy
body. Wipe thou the impurities which are on them
upon our hair and come thou to us having no
recollection of that which hath caused thee sorrow.
As explained in Chapter 8, when Set killed Osiris and
scattered the mutilated parts of his body, they ended up
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Egyptian Astrophysics
on the Moon. This passage states that Isis and Nephthys
together gathered the limbs of Osiris, purifying them, and
placing the m onuments, the lunar maria, on both the
illuminated and the dark side of the Moon.
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64
CHAPTER 7 - The Mysterious Hathor
The Egyptian deity Hathor (Hat-Hor) was intimately
associated with Horus as implied by its currently accepted
translation as ‘House of Horus’. But Hathor is the most
enigmatic of Egyptian deities because ‘she’ was assigned
such a variety of epithets: She was the patron of music;
of women and birth; a slaughterer of men in the desert;
and a messenger from the gods. In spite of the diversity
of these titles, Cyclic Catastrophism unambiguously
explains the true nature of this deity, indeed we can still
observe it today with the naked eye, just before dawn or
dusk.
The physical nature of this heavenly body, actually now
called a planet, has been mentioned a number of times
earlier in this work without giving its Egyptian name.
Hathor was the hot, glowing, almost star-like solid core
of priori-Mars. Although mankind only had brief glimpses
of this body - for eight days every 30-years, it was a
player in the most spectacular events in the heavens and
therefore well known in every ancient culture. Its
appearance, first as the ‘eye of Horus’, protruding
through the outer shell of priori-Mars and then exiting as
an independent body zooming fast and low around the
Earth, was an absolutely necessary element in each
release of priori-Mars from each geostationary orbit.
Hathor was called the ‘patron of music’ because when it
was forced out through the rigid crust, sharp rocks
bordering the Valles Marineris scored its glowing surface
with visible parallel lines, resembling the strings of an
instrument. This was described more specifically in Greek
myth where Hermes, the Greek name for Hathor, was
claimed to have ‘invented the lyre’. The connection with
women and birth came from the fact that its egresses
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John Ackerm an
from priori-Mars resembled a birth. It was said to
slaughter men in the desert because, when it exited
priori-Mars it was blazing hot as it dropped into an
eccentric orbit moving to the east, passing very close to
the Earth over Northern Africa before rejoining the outer
shell eight days later. These low zooming orbits posed
two dangers, both its heat radiation and its tidal effect.
The latter drew the waters of the eastern Atlantic across
the Sahara into the Mediterranean, which during the
previous fifteen years was completely emptied. This low
fast orbit also inspired the idea that Hathor was a
messenger from the gods and was the origin of the
mythical speed of Mercury, the Roman name for Hathor,
by which it is currently known.
7.1 Hamlet’s Mill
Georgio de Santillana and Hertha von Dechand have
written a four-hundred-plus page book titled Hamlet’s
Mill. The authors a number of literary works, including
ancient Egyptian texts, noting a common theme. That of
a heavenly, rotating ‘mill’, the periodic ‘unhinging’ of
which plays a crucial role in the establishment of ‘new
world ages’. After numerous promises of a great
revelation, their disappointing conclusion is that the
ubiquitous mill was merely ancient peoples description of
the precession of the equinoxes, a phenomenon so subtle
and inconsequential that many well-educated modern
people fail to comprehend.
The authors suggest that Shakespeare's Hamlet harkens
back to a Scandinavian myth about Amlodhi, (or Frodhi),
who was the owner of a mill. An enemy killed Hamlet and
stole the mill, put it on a ship, but the mill broke and the
ship foundered, causing a permanent whirlpool. After
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Egyptian Astrophysics
comparison with a number of other mythological themes,
the authors concluded that this is a remnant of the story
of a cosmic collision that caused the tilt in the Earth’s
axis, giving rise to our present seasons. This is indeed
correct, but the the precession of the equinoxes were not
the physical events that resulted in the current ‘world’.
The authors claim that the names used for the pole star
in some lessor-known cultures, such as the Mill-peg and
the hole of the Mill-peg, reinforce their hypothesis, since
they have no knowledge of Cyclic Catastrophism and the
resulting reassignment of many ancient features after its
conclusion. The mention of a permanent whirlpool is
particularly interesting, since that is exactly the shape of
the north polar cap of Mars, as shown in the NASA image
(Figure 4).
Promisingly, the authors themselves reveal some
reservations concerning their own hypothesis, the
precession of the equinoxes, when they attempt to
explain the common notion that catastrophic events, i.e.
the unhinging of the mill, is repeated periodically and that
these delineate separate ‘world ages’:
... But hitherto nobody seems to have wondered
about the second part of the story, which also
occurs in the many versions. How and why does it
always happen that this Mill, the peg of which is
Polaris, had to be wrecked or unhinged? Once the
archaic mind had grasped the forever-enduring
rotation, what caused it to think that the axle
jumps out of the hole? What memory of
catastrophic events has created this story of
destruction? Why should Vainamoinen (and he is
not the only one) state explicitly that another Mill
has to be constructed ... Why had Dhruva to be
appointed to play Pole star--and for a given cycle?
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John Ackerm an
The authors’ lack of understanding is evidenced over and
over in Hamlet’s Mill when they repeat the hackneyed
associations of named stars, such as Polaris and Sirius
with archaic mythical names. In this passage, their
proposed solution, the precession of the equinoxes, leads
to the stated assumption that Polaris is the current ‘mill
peg’. The precession of the equinoxes was first pointed
out by Hipparchus in the second century BC, and is
calculated to go through an entire cycle every 25,800
years - approximately one degree per century. The
authors’ solution to the ‘unhinging’ question is that it is
m erely the gradual reorienting of the equinoctial point
along the ecliptic due to the precession of the spin axis.
This is hardly a “catastrophic event” that created new
world ages.
Cyclic Catastrophism clearly explains that the ‘mill’ was
priori-Mars (Ra, Horus), which rotated about an axis
pointed toward the earth, the mill peg was the lava
column, the tet or djed pillar and the ‘mill-peg hole’ was
the volcanic vent from which the column rose. The
catastrophic unhingings were the escapes of priori-Mars
which, due to the resulting reorientations of the Earth did
truly usher in new world ages, the taht and the tekhi
aeons, and after 3,000 years resulted in the solar system
we see today.
7.2 Canopus
Hamlet’s Mill is is of additional interest because of its
discussion of the difficulties in interpreting hieroglyphic
texts using Hathor as an example. Santillana and von
Dechend begin the discussion by citing the current
inability to understand the subtle differences of the
multitude of hieroglyphs (pictogram s and ideograms),
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Egyptian Astrophysics
translated simply as ‘heaven’.
Take the great endeavor of the hieroglyphic
language, embodied in the imposing Egyptian
dictionary of Erman-Grapow. For our simple word
“heaven” it shows thirty-seven terms whose
nuances are left to the translator and used
according
to his
lights.
So
the
elaborate
instructions in the Book of the Dead, referring to
the
soul’s
celestial
voyage,
translate
into
“mystical” talk, and must be treated as holy
mumbo jumbo. ...
The authors certainly cannot be the first scholars to have
wondered about such an obvious am biguity in the
understanding of the Egyptian texts. The many terms for
heaven are indicative of the 3,000-year presence of
priori-Mars and the many effects it had on the Earth and
its peoples during this long period. Continuing:
One small example may indicate the way in which
texts are [could be] “improved.” In the inscriptions
of Dendera, published by Dümichen, the goddess
Hathor is called “lady of every joy.” But once
Dümichen adds: “Literally . . . ‘The lady of every
heart circuit.’” This is not to say that the Egyptians
had discovered the circulation of the blood. But the
determinative sign for “heart” often figures as the
plumb bob at the end of the plumb line coming from
a well known astronomical or surveying device, the
merkhet. Evidently, “heart” is something very
specific, as it were the “center of gravity.” And this
may lead in a completely different direction. The
Arabs preserved a name for Canopus - besides
calling the star [Canopus] Kalb at-taiman (“heart of
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John Ackerm an
the south”): [they also refer to another Canopus
as] Suhail el-wezn, “Canopus Ponderosus,” the
heavy-weighing
Canopus,
a
nam e
prom ptly
declared meaningless by the experts, but which
could well have belonged to an archaic system in
which Canopus was the w eight at the end of the
plumb line, as befitted its im portant position as a
heavy star at the south pole of the “waters below.”
. . . The line seems to state that Hathor (= Hat Hor,
“house of Horus”) “rules the revolution of a specific
celestial body - whether or not Canopus is alluded
to ... The reader is invited to imagine for himself
what many thousands of such pseudo-primitive or
poetic interpretations must lead to: a disfigured
interpretation of Egyptian intellectual life.
The last phrase should read: ‘a disfigured interpretation
of Egyptian Astrophysical Knowledge’. Here the authors
are temptingly close to the truth, but of course are
unable to recognize it. The quote implies that Hathor
controls the revolution of a body, possibly Canopus.
Robert Temple, author of the Sirius Mystery, contributes
an important aspect of this interpretation, when he writes
that Canopus:
with a different determinative and when not
applied to a man, the word means ‘orbit’,
‘revolution’ , ‘to go around’.
Both meanings reinforce the notion that Hathor controlled
the ‘orbit’ of some heavenly body. The latter portion of
the passage from Hamlet’s Mill above supplies an
important Egyptian corroboration of this mechanism. This
suggests that the Arabic Suhail el-wezn, “Canopus
Ponderosus”, was actually the hot, glowing, therefore
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Egyptian Astrophysics
star-like, solid core of priori-Mars. This would be
consistent with Greek myth, which states that the ‘ship’
Argo, ‘covered with stars’, was commanded by Osiris,
whose ‘steersman’ was Canopus. Recalling that the many
volcanoes on the surface of priori-Mars, which blazed
down toward the earth during its encounters, were seen
as stars (the ‘circum-polar stars’), identifies Argo as
priori-Mars.
Furthermore, Greek myth identifies Canopus as ‘the eye
of the dog’. As previously mentioned in connection with
the god Anubis, the great asymmetry of priori-Mars,
which resulted in its unique rotation about an axis
pointing toward the earth, caused it to be referred to as
the ‘dog star’. But what was the ‘eye’? Egyptian myth
clearly states that Hathor was the ‘eye of Ra’ and the
‘dweller in his breast’. Therefore the correct interpretation
of Hathor (= Hat-Hor) is the ‘Heart of Horus’ (or center of
gravity) - not the currently accepted ‘House of Horus’ because Hathor was the Egyptian name for the solid core
of the original priori-Mars. The solid core did indeed “rule
the orbit” of priori-Mars, and ancient Egyptian
hieroglyphics, when properly interpreted, reveal this fact.
When the steersman, Canopus, left the ship, it veered off
course, and left the vicinity of the Earth.
Combining the notion that the solid core appeared as an
eye, with our current knowledge of the surface features
on Mars, leads inevitably to the picture of the solid core
first protruding through the Valles Marineris and then
exiting the planet. Interpreters of Egyptian texts have
struggled unsuccessfully for centuries with the statement
that the ‘eye’ then becomes an independent body,
Hathor. Its egress changed the orbit of the outer shell,
causing the pair to leave the vicinity of the Earth and as
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John Ackerm an
they recombined, priori-Mars returned to its planetary
orbit around the Sun. This, in turn, caused the Earth’s
spin axis to revert to its ‘normal’ orientation, thus
initiating a ‘new age’. The fact that Canopus was known
to comprise the ‘insides’ of priori-Mars, also explains the
derivation of the term ‘canopic jars’, which were used to
store the stomach intestines, lungs and liver, although
strangely not the heart, which was thought to be the its
very soul.
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CHAPTER 8 - The Legend of Osiris and Isis
This fascinating legend covers the entire period of Cyclic
Catastrophism including proto-Venus’ role in its initiation.
As is true in a number of ancient cultures, the primary
deity, Osiris in Egypt, was originally associated with the
flaming proto-Venus. As discussed previously, its birth
out of Jupiter triggered the entire period of one-hundred
30-year cyclic encounters of priori-Mars with the Earth.
For a few centuries after its ‘birth’, it was so bright that
it could be seen in the day sky along with the Sun, as
evidenced by one name for proto-Venus in the Rig Veda,
Surya, meaning ‘sun maiden’. In the night sky it trailed
a glorious tail, similar to, but millions of times brighter
than any comet. Its first close pass, as Narmer/Osiris,
proto-Venus scorched the Earth, creating the Sahara
desert, desiccating the Middle East and central Asia all
the way to Tibet. A clue to its comet-like form is found in
the so-called ‘crown of Upper and lower Egypt’ (pschent),
associated with Osiris in the first dynasty (Figures 1 & 2).
8.1 Osiris’ Casket
When proto-Venus first raged through the solar system
it was unrivaled in power (brightness or radiant power).
In the Rg Veda, it was said to have had ‘innumerable’
battles (close encounters) with priori-Mars (Indra), which
proto-Venus (as Agni) ‘usually won’. The closest of these
encounters tidally raised what is now known as the
Tharsis Bulge on Mars, forming its ancient ‘dog-star’
shape, and subsequent encounters ejected priori-Mars
into an eccentric orbit that intersected that of the Earth.
Within a few hundred years proto-Venus’ encounters with
priori-Mars, the Earth and the Sun at perihelion passes,
reduced its orbital eccentricity to the point that it’s
aphelion barely approached Earth’s orbit. Lacking further
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John Ackerm an
close encounters, the molten proto-Venus began to cool
down and a thin crust formed, which muted its bright
glow. This was incorporated in the legend, as Osiris
having been tricked by his enemies and sealed in a coffin.
Around this date the first capture of priori-Mars in Earth
orbit occurred and the Nun, the Oceanus Borealis
(northern ocean identified on Mars) formed as the tidal
influence of the Earth drew all the water in its northern
hemisphere toward its north pole. Thus the Osiris legend
couches the transfer of Osiris’ power from proto-Venus to
priori-Mars in terms of his coffin being thrown into the
sea. This power, manifested by the subsequent extension
(over 2000 km) of the spectacular, flaming lava-colum n
at its north pole, surrounded by the Nun, gave rise to the
notion that Osiris’ coffin had become encased in a tree
trunk, because of the vertical lava tubes that encased the
column. When priori-Mars left its geostationary orbit at
the end of each fifteen-year encounter, Osiris was merely
imagined to sleep within the Amenta (the underworld of
priori-Mars) and would rise up again fifteen years later
after the next capture.
8.2 The Death of Osiris
Believe it or not, the lunar maria, currently believed to be
4 billion year old ‘lava flows’, were created as the people
of the Earth watched in awe less than 3,000 years ago.
This is quite clearly described, as the legend of Osiris and
Isis continues. The 30-year closest approach of protoVenus (Set) triggered the release of priori-Mars,
establishing the adversarial relationship between Set and
Osiris. These releases also involved the alignment of the
Sun and Moon with the planet, which occurred at a vernal
equinox. The enormous convulsions at these tim es
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Egyptian Astrophysics
resulted in the shattering of the Osiris column due to the
blasting of enormous glowing, hot rock bodies into space
through the same volcanic vent at the north pole. On
such occasions, the Moon (Isis), Osiris’ consort, passed
behind him (was obscured) as usual. In the legend this is
stated as ‘One time when Isis was away, Set, (protoVenus) killed Osiris, cutting his body into fourteen pieces
and spreading them far apart so that he could never be
resurrected’. Physically, this described fourteen large hot
bodies being ejected in rapid-fire succession from deep
inside priori-Mars through the same vent from which the
lava column (Osiris) rose. The notion of the spreading of
his body parts was based on the resulting stream of
fourteen large glowing bodies which arced outward and
impacted the near-side of the (now reappeared) Moon,
one after another. The legend concludes with Isis, going
all ‘around the world’, finding the fourteen pieces of
Osiris’ body and placing a monument at each location.
The Rg Veda uses a specific term, ambhamsi (streams),
to describe such rapid-fire sequences ejected from the
same volcanic vent, which were apparently quite common
during the convulsions. Astronomical evidence of these
‘streams’ is still present in the form of many identified
‘families’ of near earth asteroids, which remain in similar
orbits to this day.
The fourteen large hot glowing bodies from deep within
priori-Mars barely reached the orbit of the Moon and
impacted one after another at low velocities on its near
side, where a kilometer thick layer of sm all rocks and
dust, ejected by many previous convulsions of prioriMars, had accumulated. This regolith cushioned their
impacts and because the bodies were still very hot,
therefore soft, they shattered upon impact on the Moon
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John Ackerm an
and remained in the basins
created by their impacts,
forming the lunar maria
shown in Figure 13.
Not
realizing
any
connection
with
an
Egyptian legend, modern
science has determined
there are exactly fourteen
maria. Thus the lunar
Figure 13. The 14 maria are the
monuments placed by Isis (Moon) . maria are the monuments
placed by Isis, the Moon,
in the Egyptian myth. Perhaps, because the ‘monuments’
on the Moon remained so visible, this event was
considered the death of Osiris, and subsequent
appearances of the great lava column were considered to
be Osiris’ ‘son’, Horus. ... In fact, there is a holiday,
celebrated to this day in Egypt, called ‘the day that
Osiris entered into the Moon’.
The great ages calculated for the rocks from the nearside of the Moon, e.g. 3.16 to 4.2 billion years, are
essentially measures of the age of priori-Mars, because
the nearside of the Moon is covered with more than a km
thick layer of regolith ejected from the planet between
3700 and 700 BC. The differences in the ages of the
individual maria, calculated by the 40 Ar- 39Ar ( 40K- 40 Ar)
method, derive from the different depths, i.e. the
different temperatures of each of the fourteen bodies
when still within priori-Mars. This resulted in differing
quantities of Argon, a gas, being lost into space and upon
the impact of each body. Consistent with this scenario,
rare earth elements have been detected within the maria
- elements that usually come from deep within a planet.
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Egyptian Astrophysics
Based on the dating of all lunar rocks, astrophysicists
have invented a hypothetical sequence of events called
the Late Heavy Bombardment (LHB) by ‘asteroids’
thought to have pounded the Moon and every other body
in the solar system between 4.1 and 3.8 billion years ago.
But the ancient Egyptian people, who lived perhaps less
than 3,000 years ago, observed and recorded the maria
being created.
The ancient Egyptian observations for the creation of the
lunar maria has been unwittingly corroborated by
scientists at the Fermi Institute and the University of
Chicago, who have calculated that the impact velocities
for a dozen of the large lunar basins were very low;
indeed, six of them fall below the escape velocity (2.4
kilometers per second) of the Moon. This finding and the
fact that the maria are all on the near side of the Moon,
are in direct opposition to the currently accepted LHB
hypothesis. Once again, Egyptian texts provide an
explanation based on observation of cosmic events, while
the currently accepted assum ption of uniformitarianism
leads to completely erroneous conclusions.
8.2.1 Mesopotamian Version
Proving that this was not just an Egyptian myth, the
Sumerians wrote that Shem (thought to be the third son
of Noah, but actually proto-Venus) killed Nimrod (the
lava-colum n deity) because he had led the people into
the worship of Baal (priori-Mars), then tore his body to
pieces and had them sent out as a warning to others not
to indulge in such false worship. Later his mother or wife,
Shemiramis (the Moon), collected them, put them
together and claimed he was still alive, but had become
a god, similar to the legend of Isis and Osiris.
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John Ackerm an
8.3 Solar and Lunar Eclipses
The more severe convulsions of priori-Mars (Ra or Horus)
resulted from its alignments with both the Sun and Moon,
for example, during eclipses. Because of the many large
glowing rocks that fell to earth at those times and killed
many people, ancient cultures feared both solar and lunar
eclipses that today are of no particular concern. This
leads ‘sophisticated’ people today to the conclusion that
the ancient peoples were ignorant and superstitious, but
this is far from the truth. The exact congruence of the
Sun and Moon, i.e. their identical angular diameters as
viewed from the Earth, maximized their combined tidal
force during eclipses, thereby maximizing the water and
atmosphere transferred to the earth during these
encounters. If just one such event, comparable to those
that occurred two hundred times (captures and releases)
between 3700 and 700 BC, occurred today, millions of
people would die and the infrastructure we take for
granted would be rendered completely useless.
8.4 Isis-Serkh
Although not exact eclipses, near alignments of the Sun
and Moon, when the Moon was ‘full’ or ‘new’ could also be
extremely dangerous. In the days closest to the ‘new’
Moon, it usually appeared as a ‘sliver’ Moon. This stage
was referred to as Isis-Serkh, or the scorpion-goddess
aspect of the Moon, because of its resemblance to the
scorpion’s arched stinger. But the severity of the
convulsions within priori-Mars also depended on how
closely aligned the Sun and Moon were with the planet.
The near alignments could blast some of the planet’s
water and atmosphere down to the Earth and may be
why Isis-Serkh is associated with ‘supplying breath’.
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Egyptian Astrophysics
8.5 The Winged Solar Disk - Horus Behudety
Priori-Mars (Ra or Horus)
remained stationary in the
eastern sky as seen from
Figure 14. Priori-Mars (Ra) was
Egypt for one hundred 15‘solar disk’, wings were ionized gas
extending toward geomagnetic year periods (tehki). When
super-alignments (with the
poles.
Sun and Moon combined,
e.g. at eclipses) caused large convulsions in its interior all
its volcanic plumes shot higher, and are represented by
the Ureaus deities close to the central body in Figure 14.
Some of the hot gases ejected into space were ionized.
The trajectories of these particles were influenced by the
magnetic field of the Earth. As a result, they flowed
toward the geomagnetic north and south poles, that is, to
the left and right of the planet itself as seen from Egypt.
These are shown as the long wings attached to what is
currently called ‘the solar disc’ (Ra). The mythical
association of this form with the powerful solar deity
Sekhmet, the appearance of the ‘eye of Ra’ and the
subsequent release of Hathor, implies that this form was
associated with the release of priori-Mars from orbit. In
later rituals it was thought to have been placed to the
East of the alter.
8.6 The Celestial Metal
As a result of hundreds of convulsions during each
fifteen-year encounter, priori-Mars’ interior would become
greatly compromised. So much so that pure liquid iron
(nickel-iron) from its outer core flowed out into space,
through the vent at the north pole and through the Valles
Marineris. As a result, many tons of ‘pure’ iron from the
outer core of priori-Mars have fallen to the Earth as
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John Ackerm an
meteorites since 3700 BC and more remain in earthapproaching orbits, destined to eventually fall. Although
only one-third of all meteorites found on Earth are iron,
the total mass of iron meteorites is fifteen times that of
all other meteorites. The barren deserts of Egypt are ideal
for finding meteorites.
The ancient Egyptians, having observed these celestial
events and experienced the subsequent falls of iron
meteorites, understood that the iron came from prioriMars and named it ba-en-pet, the ‘celestial metal’.
Because it came from the Amenta (interior) or
‘netherworld’ of Ra, Sut’s domain, the iron meteorites
were said to be ‘the skeleton of Sut’. The Egyptians first
used this sacred metal only for ceremonial implements,
such as the Seb Ur - the adze or hook-like device used in
the ‘opening of the mouth’ funerary ceremony. The
inspiration for its use in this particular ceremony is
described in the next chapter.
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CHAPTER 9 - The Face of Horus
Because the axis of rotation
of the orbiting priori-Mars,
marked by the ’pillar’ at its
north pole (Figure 10), was
oriented toward Mt. Kailas in
the
Transhim alayas,
the
Egyptians were able to see
several significant features
on its equator as it rotated
daily. By far the most
prominent was a massive
uplifted ‘continent’ about the
size of North America on
Mars, currently called the
Figure 15. Face of Horus, is the Tharsis Bulge. This bulge
Tharsis Bulge on Mars. Uraeus includes a great 4,000 km rift
was the plume from Olympus
called Valles Marineris and
Mons (added).
four very large volcanoes. It
was formed by the tidal force
of proto-Venus during their
closest encounter prior to
priori-Mars’ first capture by
the Earth. At that date it was
raised much higher, having
settled isostatically in the
last 2,700 years. This greatly
enlarged bulge was tidally
forced to remain on the limb
of the planet while it orbited
the Earth, it’s assymetrical
shape leading to its name
Figure 16. Close-up of Aten from ‘the dog star’.
Akhenaten worshiping Aten basrelief (Kestner Museum).
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John Ackerm an
But when viewed from Egypt, it could be seen as a large
face on priori-Mars, which the Egyptians logically called
‘The Face of Horus’, since the most common Egyptian
name for the planet was Horus (also Ra). This
understanding reveals many ‘mysteries’ in the ancient
Egyptian texts. The feature as photographed by space
probes orbiting Mars (Figure 15) and color-coded to show
relative elevations, is outlined by the author to leave no
doubt as to the discussion. Because Egypt was not
directly beneath the orbiting planet, the ‘face’, on its
equator, was visible on a daily basis due to the planet’s
rotation about its axis. Horus’ eyes were the outer two of
the three aligned volcanoes, Arsia and Ascraeus Mons.
Horus’ pronounced nose or beak was formed in the gray
area, as indicated by the surrounding series of closely
spaced, almost circular faults, now collapsed. This
pronounced beak-like feature and priori-Mars’ stationary
position in the sky led to one hieroglyph for Horus, which
is simply a standing falcon.
In this author’s opinion, Figure 16, a magnified portion of
the stone carving of Akhenaten as a Sphinx worshiping
the Aten, currently in the Kestner Museum in Hanover,
Germany, depicts the Tharsis Bulge on Mars at its center,
which was the Egyptian ‘Face of Horus’. The three aligned
volcanos are present with Olympus Mons above and the
Valles Marineris cutting into the ‘mouth’. Actually each
stone carving from Akhenaten’s reign shows different
features on its equator, perhaps to indicate that the
planet rotated, presenting different views, even on an
hourly basis. However, all prominently display the tet, or
hardened lava column, known as the deity Osiris in most
other dynasties, always in the same position, proving that
the north pole of the planet remained oriented toward Mt.
Kailas throughout each 15-year orbiting period.
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Egyptian Astrophysics
9.1 Heru-P-Kart
A comparison of the statue of
Figure 17 with the photograph
of the Tharsis Bulge on Mars
(Figure 15) leaves no doubt
that the ‘Face of Horus’ feature
on Mars inspired this unique
epithet for Horus. His ‘finger’ is
the western end of the Valles
Marineris, which extends into
the ‘mouth’ of the figure. He
Figure 17. Statue of ‘Horus was imagined to be a child
because he kept his finger in
the Child’ with finger in
his mouth. The notion that
mouth and sidelock.
children’s head should be
shaved, except for a ‘side-lock of youth’, obviously
originated from the feature on priori-Mars. Additional
proof derives from the presence of the ureaus on the
child’s royal crown, which corresponds to the location of
Olympus Mons in the forehead of the ‘Face of Horus’. This
epithet for Horus has been passed down through the last
2,700 years with no real understanding of its origin.
Finally, it becomes obvious from a surface feature on
Mars.
The three aligned volcanos in the Tharsis Bulge on Mars
(Figure 15 & 16) are found in a number of Egyptian
hieroglyphs because all ancient Egyptians were quite
familiar with them. But once priori-Mars permanently left
the vicinity of the Earth (687 BC), interpreters began
identifying them with the three stars in the belt of the
constellation Orion. Similarly the seven bright stars in
Orion became identified as the ‘seven ureaus deities’ of
ancient texts, further reinforcing the misidentification of
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Osiris as Orion. But, as discussed previously the ‘seven
ureaus deities’ were the brightest ‘circum-polar stars’, the
seven largest volcanic plumes visible in the northern
hemisphere of priori-Mars.
9.2 The Opening of the Mouth
When priori-Mars was close to the end of each 15-year
period in geostationary orbit, liquid iron would begin to
flow from the Valles Marineris, the sam e linear feature
which touches the left side of the ‘mouth’ of the face of
Horus. This precursor of ‘death’ was appropriately
mimicked in the here-to-fore mysterious Egyptian
funerary rite called ‘the touching of the mouth,’ or
‘opening of the mouth’ in which participants representing
Isis and Nephthys touch an iron implement, the
Khepersh, to the left side of the mouth of the pharaoh’s
likeness painted on his coffin. This ceremony was not
solely performed to enable the pharaoh to speak in the
afterlife, as currently believed. Because the eye of Horus
left the planet soon after the appearance of the liquid
iron, through the same Valles Marineris, the ceremony
was meant to ensure that the pharaoh would attain the
Am enta and subsequently ‘ride’ the solid core ‘to the
heavens’ and find a new life on the Aten with the gods.
9.3 The Ureaus Deity
Based on the position and relative size of the Uraeus
cobra in depictions of deities and pharaohs, and its
epithet ‘the divine fire’, the Ureaus was the serpentine
volcanic plume that rose out of Olympus Mons, in the
forehead of ‘The Face of Horus’ (added in Figure 15).
Although there were many such plumes on priori-Mars,
this was the largest because Olympus Mons is by far the
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largest volcano, not only on Mars, but in the entire solar
system.
9.4 The Legend of Siva and Uma
Just as the Egyptians saw The Tharsis Bulge as the Face
of Horus, the Hindus named the same feature ‘The Face
of Siva’ (Shiva). This is clear in the following well-known
legend:
One time when Siva was meditating in the
Himalayas, Uma, his consort, moved behind him
and playfully covered his eyes with her hands.
There was a momentary darkness and suddenly a
‘third eye’ exploded in Siva’s forehead, with flames
engulfing the Himalayas. Afterward, Uma stood
contritely before the God.
In this legend, Uma, also known as Parvati, was the Moon
and Siva was the aspect of the Hindu trimurti (Brahma,
Vishnu and Siva) associated with death and destruction primarily the temporary ‘destruction’ associated with
priori-Mars leaving its geostationary orbit. Uma’s ‘moving
behind Siva’ is obviously a description of priori-Mars
passing through an alignm ent with the moon, resulting
in a great convulsion within the planet, blasting massive
amounts of rock, dust, atmosphere and water into space.
Her ‘covering his eyes’, described the immediate result of
Mars quaking, the raising of dust which obscured all of
priori-Mars’ features. The exploding ‘third eye’ was
obviously Olympus Mons, which is in the forehead of the
‘face of Siva’ in Figure 15. The “Afterward...“ merely
referred to the Moon once again becoming visible after
the alignment on the other side of the planet. This ‘third
eye’ was the origin of the well-known Hindu custom of
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placing the Tilaka, a vermilion mark, on their foreheads.
9.4.1 Griffin
The prominence of the ‘beak’ on the
Tharsis Bulge in ancient times is
em phasized
by
the
many
representations
of the
‘Griffin’
(Figure 18), primarily in Greek
myth, but also in ancient Persian
and Ancient Egyptian art as far back
as 3,300 BC. Its beak was the
Figure 18. The Griffin’s beak-like mouth of the ‘Face of
large beak and column
depicted Tharsis Bulge. Horus’ and the column on its head
represents the ureaus deity in its
forehead. This fierce mythical creature, with the body of
a lion suggest the Griffin is yet another representation of
the Egyptian ‘Horus-am-Akhet’, i.e. the leonine Sphinx
and the standing falcon.
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CHAPTER 10 - The Eye of Horus or Ra
Fifteen years after each capture of priori-Mars in
geostationary orbit, proto-Venus would approach its
closest point to the Earth/priori-Mars/Moon system at the
vernal equinox. Actually this also involved the alignment
of Sun and Moon with the planet. The Pyramid texts
speak of ‘tunnels through which the Sun, Moon and stars
pass on a triumphant course between the two divine
forms, causing the bones of the Akeru gods to shake’ meaning that the alignments of these bodies, passing
behind the planet (appearing to go through it) caused
priori-Mars, imagined to be held stationary on the Eastern
horizon by a pair of lion divinities, to quake.
Figure 19. The striking resemblance of the Eye of Horus
hieroglyph to the Martian Valles Marineris leaves no doubt that
the planet was observed by the Egyptians, close to the Earth.
The combined indirect tidal effect of the aligned Moon,
proto-Venus, and Sun along with the existing direct tidal
effect of the Earth caused the northern ocean to overflow
the island at the north pole of priori-Mars. As a result, a
great mass of water poured into the deep volcanic vent
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from which the lava column had been flowing during the
fifteen-year encounter, swirling all the way into the outer
core of priori-Mars. It then flashed to steam causing
enormously high pressure which forced the solid core of
the planet out through the Valles Marineris, a 4,000 km
fault on the equator of Mars. The glowing solid core first
protruded through the fault resembling a single huge eye
- the ‘Eye of Horus (Ra)’. Egyptian texts state that it was
initially blue, the color of pure iron, but as it came into
contact with the oxygen in the atmosphere it glowed
bright red. The Pyramid Texts characterize this saying
that ‘Sut (proto-Venus) deprived Horus of his Eye’.
Proof of this interpretation comes from the comparison of
the well-known hieroglyph for the ‘eye of Horus’ with the
shape of the canyons surrounding Valles Marineris (Figure
19). Also important is the fact that their congruence is
correct only when the canyon is viewed from the north,
the orientation of priori-Mars when it orbited the Earth.
The single eye was also the origin of the mythical Greek
Cyclops - a supposed race of one-eyed monsters who
were iron-workers - obviously because many iron
meteorites fell to Earth in the months after these events.
After protruding through the outer shell, the glowing solid
core was forced completely out of the planet into space.
These temporary separations of the solid core were the
only means by which priori-Mars could leave its
geostationary orbits and enter the second phase of each
30-year cycle in orbit around the Sun. Egyptian texts
(see Stairway to Heaven, Chapter 11) describe in great
detail the entire sequence of astrophysical events that
were observed at each release of priori-Mars. These were
clearly descriptions of cosmic events.
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10.1 Ra and Isis
There are four well-known Egyptian texts involving the
‘eye or Ra’ that corroborate the spectacular cosmic
events associated with the release of priori-Mars from its
geostationary orbit, lending credence to noton that one
hundred generations of the ancient world witnessed them
every 30 years. Not only were there flames, explosions,
deluges and falls of innumerable meteorites, but with
each release, the rotation axis of the Earth’s outer shell
shifted some thirty degrees and the tidal sea that had
become sequestered around the Himalayan-Tibetan
complex fifteen years earlier, returned to its ‘normal’
basins, e.g. the Mediterranean, Red, Black, Caspian seas.
The first myth is the ‘legend of Ra and Isis,’ which
couches the cosmic interaction between the Moon (Isis)
and the planet priori-Mars (Ra) in adversarial terms:
As the god Ra aged and became infirm, Isis
fashioned a serpent from the dust which, having
been placed in his path, bit Ra and poisoned him.
When he was close to death, Isis, in the form of an
enchantress, heeded his call for help and
administered to him. In order to treat him, she asks
only that he state his name, which gods were
loathe to do. Then Ra hid himself from the gods and
the throne in the Boat of Ra was empty. When it
was the time for the heart to come forth the great
god was made to yield up his name, and Isis, the
great enchantress, said: Flow on, poison, and come
forth from Ra; let the Eye of Horus come forth and
shine outside his mouth ... Let Ra live, and let the
poison die; and if the poison live then Ra shall die.
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The meaning of this myth is that priori-Mars (Ra) became
weakened (“infirm ”) and distorted as each fifteen-year
encounter drew to its close due to many internal
convulsions. Eventually, liquid iron from the outer core
was drawn out into space through the Valles Marineris,
which intersects the mouth of the Face of Horus (Ra),
shown in Figure 15. This prompted the notion that Ra was
old, doddering, i.e. dribbling from his mouth. The plume
from Olympus Mons provided the serpent-like shape
(ureaus) that ‘poisoned’ him.
The approach to the alignment of the Moon with prioriMars is implied by the involvement of Isis. The entire
planet began to quake, raising dust which obscured all
the natural features (“Ra hid himself”) and the hardened
lava column collapsed, leaving the “throne” empty. It was
then “time for the heart to come forth”, that is, for the
solid core to protrude through the fault now called the
Valles Marineris. What was seen as an ‘eye socket’ when
the solid core was still visible within the opening, became
a ‘mouth’ when it actually exited the planet into space,
that is, to “come forth and shine”. The term ‘shining’
makes it quite clear that the red-hot solid iron core of
priori-Mars was actually drawn out of the semi-rigid shell
or lithosphere of the planet, becoming a separate brightly
glowing body in space, whereas priori-Mars itself only
shown by reflected sunlight, like the Moon.
The egress of the core signaled the end of each dance
encounter, but the Egyptians knew from many previous
encounters at 30-year intervals, that the core (here
termed the “poison”) would return to the interior of prioriMars, as it drifted away from the Earth. As long as this
occurred, priori-Mars would return (be re-captured in
geostationary orbit) fifteen-years later, which it did a
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total of ninety-nine times. The Pyramid Texts state that
Aten preserved the Eye (ut’ at) from suffering harm and
restored it to its Lord, pacifying Horus.
This myth may have been composed after the end of the
Cyclic Catastrophism, because it includes the notion that
when the 'poison' (the ‘spit out’ core) lived, that is, failed
to return to the interior of Mars, the true 'death' of Ra did
occur, i.e. when the disemboweled outer shell, now called
Mars, was permanently separated from the solid core,
drifting away from the Earth into the outer solar system,
never to return - this was the ‘death’ of Ra in 687 BC.
10.2 Hathor - The Punisher of Mankind
A second Egyptian myth describes the single low
swooping orbit of the solid core around the Earth toward
the east immediately after its ejection from priori-Mars.
This was an integral part of each separation because it
gave the solid core the velocity needed to catch up to the
outer shell of priori-Mars, which was drifting slowly away
from the Earth to the west. In the myth this orbit of the
extremely hot glowing core passing so close to the Earth
was pictured as the means by which Ra inflicted
punishment on mankind, who did not appreciate his
efforts on their behalf. One version goes as follows:
Re [Ra] first addresses Nu, the primeval material
out of which he arose at the time of creation. In his
statement he mentions how mankind emerged from
the tears of his eyes ... and now they are conspiring
against him. He wants to know Nu's opinion before
he kills the entire hum an race. Nu's reply is that
the Eye of Re, the solar eye, will be the instrument
to terrorize and slay mankind. Re now becomes
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aw are that men know he is angry over their plot
and discovers that they have fled into the deserts
of Egypt. The gods in unison urge Re to take
vengeance on the conspirators.
The symbol of the Eye of Re is complex but an
underlying feature of it is that it can form an entity
independent of the sun god himself - even to the
extent of going off on journeys to remote regions
and having to be enticed back. Here the Eye of Re
becom es his daughter, the goddess Hathor ... In
the myth of cataclysm ... Hathor becomes a deity of
invincibly destructive powers, pursuing men in the
desert and slaughtering them ...
The rest of this compilation, following the
punishment and near extermination of the human
race, is concerned primarily with the rebirth and
ascension of the sun god, and therefore of the
monarch, into heaven on the back of the 'Divine
Cow .’ Both the shrine of Tutankhamen and the
tomb of Sety I have depictions of the Cow 'Mehet
w er' or 'Great Flood' who forms the celestial
firmament, identifying the sky goddess Nut. 11
Ra (priori-Mars) discusses the matter with the northern
ocean Nu (Nut), out of which the risen land appeared at
the beginning of each capture. Obviously all those who
have attempted to interpret this myth has struggled with
the notion that Hathor can originate from Ra as the “solar
eye” and then swoop down close to the surface of the
desert.
The
translation
provides
an
invaluable
corroboration of the proposed Cyclic Catastrophism
scenario. The second paragraph describes the separation,
independent motion of the glowing solid core, zooming so
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close to the Egyptian desert that its heat radiation killed
many people who were exposed to it. The third paragraph
associates the egress of the solid core with the
“ascension” of priori-Mars, called the Divine Cow, ‘Mehetwer’. The planet’s identity is reinforced by the epithet
‘Great Flood’, since it had vast amounts of water, except
toward the end of the 3,000 year Cyclic Catastrophism,
at which date it had all been blasted to Earth. When the
solid core had caught up to the outer shell but has not
yet reentered it, it is described as ‘on its back’. The myth
attributes great destructive power to Hathor, implying
that the solid core swooped so low over North Africa, that
its heat radiation was able to kill exposed humans.
The fact that the Egyptians texts stated that Hathor
“pursued men in the desert” and “ascended into heaven
on the back of the Divine Cow” has implications for the
transient orbits of both bodies. Prior to their separation
priori-Mars was in a geostationary orbit, ~ 37,622 km
above Mt. Kailas in the Trans-Himalayas. When the solid
core exited, it dropped into an eccentric orbit of the
Earth, moving fast toward the east. At the same time, the
outer shell drifted away from the Earth, moving slowly to
the west, toward Egypt. The solid core skimmed very low
as it reached perigee and appeared as an enormous
glowing body, occupying much of the visible sky,
streaking from horizon to horizon in only a few minutes.
This explains the great speed attributed to Mercury or
Hermes in Roman and Greek myth. Although it was only
visible for eight days every 30 years, this great speed
was observed by one hundred generations of mankind.
It’s mythical speed was not, as currently suggested by
modern-day astronom ers, due to its present orbital
velocity, which is impossible to detect visually. Moreover,
its dipping so close to Earth provided the impetus to the
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notion that Hermes was a messenger who carried
instructions from Zeus, the Greek name for the hardened
lava column on the outer shell of priori-Mars, to mankind.
Modern translators interpret Ra as a ‘sun god’, but this
was due only to the large amount of sunlight it reflected
on the Earth every night. This confusion is evident in the
translation above, in which both priori-Mars and its solid
core are referred to as a ‘sun god’. However, the ‘solar
eye’ was the solid core of priori-Mars, which was
extremely hot and glowing in comparison to the planet.
Once the solid core caught up to priori-Mars, the planet
reformed as the gravitational forces of the two portions
became the dom inant factor, with the solid core
reentering through the Valles Marineris.
10.3 The Unique Flooding at Release of priori-Mars
Each time priori Mars left its geostationary orbit, the
waters which had been tidally sequestered around the
Tibetan-Himalayan Complex flowed back to their normal
basins, but unlike the flooding at the capture of the
planet, in which the Mediterranean flowed across Lower
Egypt, half flowed to the East and half to the West,
resulting in less damage on Earth, particularly to Egypt.
One portion was drawn by the tidal force of the outer
shell to the west via the Persian Gulf and Red Sea and
the other drawn by the tidal force of the solid core to the
east entering the Mediterranean through Spain, Gibralter
and the northern Sahara. Although the solid core was less
massive than the outer shell, it zoomed m uch closer to
the Earth, tending to equalize the two flows. As a result,
the return tidal flooding was not a reverse of what
happened at each capture, it was a flow from the east
and west. A third Hathor myth helps picture the effect of
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the tidal force of the solid core (Hathor) on the return of
the oceans to their ‘normal’ boundaries:
As it was his will, his eye went forth as Hathor
against mankind among the m ountains, and they
were speedily slain. The goddess enjoyed her work
exceedingly, killing many men. Then Ra repented.
His fierce anger passed away, and he sought to
save the remnant of mankind. Not surprisingly, she
would not stop w hen he commanded it. So he had
other gods quickly prepare a vast amount of beer
mixed with human blood. This was spread over the
land where she dipped closest to the Earth. She
swooped down, drank eagerly, and returned to Ra.
The translation makes it quite clear that water was tidally
drawn to the region where Hathor “dipped closest to the
Earth”, i.e. attracted by the solid core which approached
Egypt from the Atlantic Ocean/Mediterranean Sea side,
perhaps tinted by sea bottom material, and accounts for
the large amount of sea shells and fish bones in the
western desert of Egypt. This ‘flood’ came toward Egypt
in the opposite direction of the waters moving with the
outer shell, which brought a tide from the East. Because
of the splitting of the tidal flows, the flooding in Egypt and
the Levant was moderated upon each departure of prioriMars from the Earth.
10.3.1 The Exodus Story Explained
Although the Jewish Exodus is obviously not a popular
subject in Egyptian texts, the scenario associated with
the release of priori-Mars from Earth orbit is consistent
with the biblical story, giving a fascinating astrophysical
explanation of the ‘parting of the Red Sea’. In the context
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of Cyclic Catastrophism, the Red Sea would have been a
desiccated wilderness across which the Israelites could
easily have crossed, but if perfectly timed, the returning
waters could have come into it from both the north and
south. Since the outer shell drifted toward Egypt the
‘column of smoke and fire’ would have moved from before
the exiting Jews and to a position between them and the
pursuing Egyptian forces and could also have been seen
as the ‘extended arm of God’. Based on the 30-year
cycles, similar flooding events had occurred some
seventy-five times prior to the Exodus, but because the
flooding associated with the release of the planet was not
severe, it was not thought of as important by the
Egyptians. The fact that the Sed Festivals were held at
these dates reinforces this notion. This may have been a
strategic reason that this date was chosen for the escape
- making it virtually impossible for the reigning pharaoh
to lead the pursuit.
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CHAPTER 11 - The Duat - Carrier of Souls
The fourth myth concerning the release of priori-Mars
from its geostationary orbit has to do with the funerary
journeys of the pharaoh’s soul (ba) as detailed in the
pyramid texts. Priori-Mars’ importance in connection with
funeral rites hinged on the notion that while it remained
stationary in the eastern sky, so close to the Earth, the
souls of those who passed away would rise to the Duat.
Then when the planet left its geostationary orbit it was
imagined to carry them ‘go to the gods’, that is, to
become a star-like dot of light in the heavens. In one
text, Osiris, the supreme deity on priori-Mars, states:
“Collector of souls is the name of my bark”. The term
‘bark’ referred to the Duat, or northern island, from which
Osiris rose, since it was surrounded by the northern
ocean or Nun. The notion that priori-Mars acted as an
intermediary between the Earth and the ‘gods’ (the stars)
was not unique to the Egyptians. This same function was
also attributed to the Vedic deity Yama-Yami (prioriMars).
However, the fifteen-year hiatuses, during which prioriMars was far from the Earth raise the question as to the
fate of the souls of those who passed away during this
period. Gerald Massey claims that the Egyptian
purgatory, the Meskat, was a place of scourging where a
soul could be ‘held back’ from the Osirian heaven, but
this supposedly took place in the Amenta, the underworld
beneath the Duat. When priori-Mars was absent from the
Earth no souls could have attained the entrance to the
Amenta. Thus, although the scenario of Cyclic
Catastrophism would logically include a waiting period up
to fifteen years, the author has not uncovered a mention
of it as such in Egyptian texts. Of course, it was be an
obvious incentive for thorough mummification.
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11.1 The Seven Rings of Am-Khemen
Seven rings are repeatedly mentioned in the texts of
many ancient cultures and also appear in later literature.
As a result of the rotation of priori-Mars about its north
pole, which continually faced the Earth, a number of
concentric rings were somehow produced surrounding the
risen land. In Egyptian texts it is related that Shu-an-hur
was compelled to make use of a mound with seven steps
in order to raise Am-Khemen, the firmament (Duat),
above the waters (Nun).
Hindu myth claims that these seven rings were produced
by the ‘fifth head of Brahma’, which may have been a
one-time, transient naked uranium fission spawned by
mass fractionation in the hardened lava column - so
bright that no one on Earth could bear to look at it, the
counterpart of which was the Greek Medusa.
These rings were mentioned in the Rubaiyat of Omar
Khayyam “ ... And Jamshyd’s seven-ringed cup,
where no one knows ... ”. In Sufi mythology, Jamshyd
was the counterpart of Egyptian deity Thoth (dhwty) who
came from Horus (priori-Mars) to teach mankind
language, mathematics and music. Actually Jamshyd was
derived from the Vedic name for priori-Mars, Yama-Yami.
Interestingly, the disappearances of priori-Mars are
reflected in the line “ ... where no one knows ... ”.
Counter to the common belief, the firmament, or
Jamshyd’s cup was not that of an inverted dome or cup,
it was the northern hemisphere of the orbiting planet,
thus the ‘cup’ viewed from the bottom.
Among a number of myths that refer to the seven rings
is the Greek serpent-deity Ophion, which was coiled
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seven times around the Universal Egg, which became the
‘risen land’. It was also the Babylonian ‘seven-fold tiara
of Shamash’. In Hindu myth, the rings are described as
the coils of the snake Sesha, on which Brahma (the
Egyptian Osiris) reclined during each ‘night of Brahma’,
when priori-Mars was away from the Earth. Similarly, the
Mayan god Quetzalcouatl was said to depart on his
‘serpent raft’. Chinese mythology describes nine
concentric rings of mountains surrounding the sacred
mountain, Kunlun, the conical mountain formed by
detritus which collected at the base of the hardened lava
column, due to its many collapses.
11.2 Atlantis Finally Found
As mentioned previously, the Duat was not the entire
planet priori-Mars, but the solid land surrounding its north
pole, which extended above the Nun, or northern ocean.
Plato related that Egyptian priests described Atlantis to
Solon the Greek as a large island or continent in the
Atlantic ocean. This ’island of Atlas’ was described as an
‘oblong’ plain surrounded by seven island rings between
each of which was a ringed body of water, this identifies
it with the Duat or firmament, but there is more.
In Greek mythology, Atlas was the Titan deity who was
condemned by the Olympian gods to ‘hold up the world’ but not our world. Atlas performed the same function
imagined for Shu-si-Ra in Egyptian texts. Obviously, both
deities were names for the hardened lava column that
extended over 2000 km from the duat down toward the
Earth. The imagined requirement for a deity to ‘hold up’
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priori-Mars stemmed not only from its huge size and
proximity to the Earth, but also from the fact that it
remained stationary in the heavens (geostationary orbit),
unlike all other heavenly bodies. Plato, who lived
hundreds of years after the Cyclic Catastrophism ended,
and therefore had no personal knowledge of those
events, related that the Egyptian priests told Solon the
Greek that Atlantis (island of Atlas) was located in the
Atlantic Ocean. From our m odern view of the world, this
location seems unequivocal, but what would have been
the natural name for the Northern Ocean (Nun) to the
Greeks, given that Atlantis was the ‘island of Atlas’? It
was obviously the Atlantic Ocean! The name ‘Atlantic
Ocean’ was one of many names from the time of Cyclic
Catastrophism that were reassigned to entities that
remained after its conclusion (687 BC).
The ubiquitous nature of the Atlantis myth was due to the
fact that every culture had a bird’s-eye view of ‘Atlantis’
in the midst of the ‘Atlantic’ Ocean. This explanation of
the myth is further supported by the fact that this island
disappeared beneath the northern sea, not just once, but
every 30 years for 3,000 years - as an integral part of the
process by which the priori-Mars was released from
geostationary orbit.
In his book about Atlantis, Professor Arysio dos Santos
states:
“The name of Atlas indeed derives from the Greek
radix tla meaning "to bear", preceded by the
negative affix a, meaning "not". Hence, the name of
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Atlas literally means "the one unable to bear [the
skies]".
This may be the reason why Atlas and other deities like
Osiris, are sometimes portrayed with weak, serpentine
legs, because the hardened lava tubes comprising the
column frequently collapsed due to convulsions within
priori-Mars.
11.3 Shu - The Uplifter
Figure 20. Shu-sira, uplifter of the
‘solar disk’ (Mars).
There are several forms of the Egyptian
deity Shu. In the form of Shu si-ra
(Figure 20) he is the uplifter of Ra, the
‘solar disk’ (priori-Mars), imagined to
be an Atlas-like deity keeping its
geostationary body from falling to
Earth, a logical concern. A similarly
named deity, Shu an-hur, was said to
uplift ‘heaven’ or Am-Khemen which
was not the entire planet, only the
northern island or duat, or the risen
land. Actually ‘Khemenu’ means ‘the
city of the eight gods’ or the ‘Ogdoad’.
He is portrayed in this role in Figure 21.
As soon as the ‘risen land’ appeared at each capture the
seven prominent volcanoes (Ureaus dieties) began
blazing down toward the Earth. Only months, perhaps a
year, later the hardened lava column, Osiris or Anup,
rose from the duat to its full height, becoming the eighth
to the seven, the supreme one, referred to as the
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Octonary of Am-Khemen, upraised by
Shu. This was also called ‘the ark of
eight measures’, referring to the seven
Uraeus-deities born in Amenta plus
Anup (Osiris), the man of the mountain,
that is, the hardened lava column.
Because all eastern peoples observed
the same repeated events, this theme
of 7+1 deities is present in a number of
diverse cultures: the Phoenician Kabiri
were 7+1; The Japanese Kami were
7+1; The Vayu-Purana refers to the
Figure 21. Shu anhur, uplifter of the Holy Rishis, normally seven in number,
as eight, that is 7+1.
firmament
The number seven comes into play in another way in
connection with the Shu an-hur. Paraphrasing Gerald
Massey: “When Shu-an-hur lifted up the paradise or park
of Am-Khem en he was compelled to make use of a
mound or staircase with seven steps”. This is obviously a
reference to the seven rings which surrounded the
northern island, further reinforcing the notion that this
‘uplifting’ refers to the ‘risen land’ at the north pole of
priori-Mars early in each encounter with the Earth.
Another function of Shu was ‘the breathing force’ and his
twin sister Tef-Nut brought the ‘dew of heaven’. These
were the Egyptian counterparts of the Vedic deities
associated with Indra: the Vayu, a ‘wind’ which carried
with it atmospheric gases, water and red dust to the
Earth; and Soma, which was the sweet ‘dew’ itself, that
is, manna (Jews) or ambrosia (Greeks), comprising
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Egyptian Astrophysics
intoxicating vegetable matter cooked and carried into
space by convulsions, where it was freeze-dried in orbit
and eventually fell to Earth where it apparently
fermented, giving mankind its first alcoholic beverage,
resulting in more hymns being devoted to the deity Soma
in the Rg Veda, than any other deity
11.4 Shu -The Archer
At
the
tim es
of
in t e rn a l
convulsions, when large hot rocks
were ejected at high speeds from
volcanic vents on priori-Mars, Shu
was also pictured as an archer, a
combatant pressed into service to
aid Horus (or Ra). His ‘arrows’,
hot glowing rocks, were called the
Figure 22. The bow-like Maruts in the Vedas. The Avesta
plume from a volcano on describes the Maruts as daevas
the limb of Io (NASA).
(demons) carrying out the bad
in tentions
of
A n g ra- M ain y u
(priori-Mars), which was, strangely, the chief demon in
the Avesta. The Muslin ‘one-eyed deceiver’, ad-dajjal,
obviously relates back to the ‘eyeof Horus’ as does the
Cyclops in Greek myth. In fact, there are dozens of ’oneeyed’ deities in the mythology of the world.
The idea of a celestial archer was comm on to m any
ancient cultures. Figure 22, a NASA im age of the limb of
the Galilean moon Io, shows why. Volcanoes, from which
hot bodies were periodically launched, continuously
ejected domes of hot gases, which when viewed on the
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John Ackerm an
limb of
shaped
passed
perfect
the planet against the background of space, were
like bows. When hot bodies were ejected, they
through the center of the plume, resulting in a
visual analogy of a bow and arrow.
11.5 Djew and Akhet
The Egyptians invented
several concepts to explain
w hat
kept
priori-M ars
stationary in the heavens.
The Djew were two imaginary
Figure 23. Djew, Figure 24. Horus ‘cosmic mountains’ located
high
on
the
eastern
imaginary peaks -am-akhet
horizon as viewed from
Egypt (Figure 23). The pylons which mark the entrance
to ancient Egyptian temples represented these invisible
peaks, between which Ra remained stationary for each
fifteen-year period that it orbited the Earth. It is highly
likely that those temples constructed during the Cyclic
Catastrophism were oriented so that Ra would have been
visible between the two pylons.
The function of the imagined cosmic mountains is made
quite clear in Figure 24, the hieroglyph for Horus-amAkhet. The very name, implying that it remained on the
horizon, shows that the ‘solar deity’ was Ra or Horus, not
the Sun. In some texts the deity Anubis, depicting the
‘dog-faced’ shape of priori-Mars, was pictured between
the two mountains. Anubis bore the epithet, ‘He who is
upon his mountain’.
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Egyptian Astrophysics
Accepted translations of Egyptian texts say that the
western peak of the djew was called Manu, while the
eastern peak was called Bakhu. But since priori-Mars was
stationary high above the horizon directly to the east of
Egypt, the direction in which the Sphinx (Horus-amAkhet) faces, the two mountains should have been
nam ed the north and south. However the obviously
astute Egyptians viewed the planet as a world like our
own and in that context saw the ‘left’side as the west and
the right as east. This view is consistent with the notion
that the duat was in the ‘west of heaven’. Their
identification with east and west probably led to post
Cyclic Catastrophism idea that the two mountains
represented the highlands on either side of the Nile river
(viewed from the south?).
11.6 Aker or Akeru
The djew are often pictured as being
‘guarded’ on the left and right by a
pair of seated lions, called the Akers
or Akeru (plural). However, the most
ancient depictions of the Akeru
(Figure 25) were just two lion heads
Figure 25. Akeru, two
on opposite sides of a sphere, facing
aspects of a lion face
away from each other. This was a
on Priori-Mars.
representation of the planet prioriMars, which was seen as a lion’s head during more
ancient dynasties, as indicated by the sphinx’s leonine
body and original head.
As the planet rotated about its axis oriented toward Mt.
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John Ackerm an
Kailas, the nose of the lion, the Tharsis Bulge on the
equator, would alternately face and then turn away from
the Egyptians. This led both to the epithets ‘bending’,
more correctly ‘twisting-and-turning’, and to the ‘lions of
yesterday and today’, assuming the planet’s rotation
about its axis took about one day. The idea of two lions
may have been due to the Tharsis Bulge on one side of
the planet and its antipode, a lesser bulge on the
opposite side. The addition of the lions’ bodies to the
picture of the Akeru were introduced later and were no
longer connected to the body of the planet, making the
ancient meaning of the Akeru m ore difficult, but not
impossible, to understand.
Figure 26. A Nubian
Protome showing a lion
(priori-Mars) with the solid
core exiting.
A protome, from Nubia (Figure
26), shows priori-Mars as a lion
head. In addition, it depicts the
solid core exiting the planet. The
location from which it is exiting is
consistent with the location of the
V a l le s
M arineris,
a
fa u l t
associated
with
the
Tharsis
Bulge, the lion’s nose.
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CHAPTER 12 - The Pharaoh’s Journey to Heaven
There were a number of stages in the imagined process
by which a deceased pharaoh’s ba ascended to combine
with his ka, becoming his Akh when finally reaching the
stars. The first was to ascend to the nearest point on
priori-Mars, the Duat. Ra was imagined facilitating this by
lowering a ‘rope ladder’, which was the thin hardened
lava colum n extending down toward the Earth. The four
horizontal layers at its top (the tet in Figure 6) were
imagined to be the rungs of this ladder. After reaching
the Duat, the pharaoh was pictured descending into the
Amenta via the opening or vent from which the hardened
lava column rose, which had collapsed do to the great
convulsions leading to the exiting of its solid core.
He then was imagined passing through multiple levels of
the underworld where he was required to respond to
various challenges from a number of deities which
guarded rivers and lakes of fire (magma). This was the
‘Hidden Land’ of Amenta, from which the cobra-like
Uraeus dieties (volcanic plumes) originated. Cyclic
Catastrophism is the first source which gives the reason
why this netherworld journey was thought necessary because the pharaoh’s soul had to travel from the Duat,
at the north pole, deep into the planet’s solid core,
considered to be his ‘spaceship’, about to be launched
through the Valles Marineris, which was on its equator.
After answering the challenges, the pharaoh then
encountered the falcon-headed god Heru-Her-Kent,
whose task was ‘to send the star-god on its way’ from the
subterranean place where the god is to provide ‘Flame
and Fire’ to the ‘boat of Ra’. There the pharaoh beholds
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John Ackerm an
the ‘Ascender to the Sky’, more commonly translated ‘the
Eye of Ra’. Physically this was the solid core of priori-Mars
when it was still within the planet. Although the translator
of the following text, Zechariah Sitchin in this case, had
no concept of the true cosmic nature of these events, his
rendition of the funerary text of Pepi I’s ascent published
in The Stairway to Heaven, is reproduced in bold print
below, with explanations in terms of Cyclic Catastrophism
in square brackets:
‘The magical moment has arrived; there are only
two more doors [the north and south sides of the Valles
Marineris] to be opened, and the King - as Ra and
Osiris had done before [implying the cyclic 30-year
periodicity of this spectacular event] - will emerge
triumphantly from the Duat [this is an erroneous
translation - He would not emerge from the Duat] and
his boat will float on the ‘Celestial Waters [in
space].’ ... The “two djed pillars are standing”
upright, motionless [priori to the actual opening, two
columns of lava shot upward on either side of the Valles
Marineris].
And suddenly “the double doors of heaven are
open!” [the solid core forces open the Valles Marineris]
The texts break out in ecstatic pronouncements:
The Door to Heaven is open!
The Door of Earth is open! [The Egyptians used
the word for world because priori-Mars could clearly be
seen as a world, but translators invariably use “Earth”]
The aperture of the celestial windows is open!
The Stairway to Heaven is open!
The Steps of Light are revealed...
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Egyptian Astrophysics
The Double Doors to Heaven are open;
The double Doors of Khebhu are open for
Horus of the east at daybreak.
The Radiance (of the twin-peaked mountains of
Light) intensifies:
The sky-god has strengthened the radiance for the
king that the king m ay lift himself to Heaven like
[on] the Eye of Ra. [The oxygen from dissociated water
flares around the solid core looking like the exhaust from
a modern rocket lift-off]
The king is in this Eye of Horus, where the
command of the gods is heard. [Pepi I is im agined to
be on the solid core as it protrudes through the surface of
priori-Mars.]
The “Eye of Horus” begins to change hues: first it is
blue, then it is red. ... [The solid iron core is initially
blue-hot, but as it contacts the oxygen in the atmosphere
of priori-Mars it becomes red.]
The silence is broken; now there are sound and
fury, roaring and quaking:
The Heaven speaks, the Earth [priori-Mars] quakes;
The Earth trembles;
The two districts of the gods shout; The ground has
come apart ...
When the king ascends to heaven
when he ferries over the vault (to Heaven) ...
The Earth laughs, the Sky smiles when the king
ascends to heaven
heaven shouts in joy for him.
The roaring tempest drives him, it soars like Seth.
The guardians of heaven’s parts open the doors of
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John Ackerm an
Heaven for him.
Then “the two mountains divide,” and there is a
lift-off into a cloudy sky of dawn from which the
stars of night are gone
...the “Bull of Heaven” ... rises from the “Isle of
Flame.” Then the agitation ceases; and the king is
aloft - “dawning as a falcon.” ...
This king Pepi flies like a cloud to the sky, like a
masthead bird; this king Pepi kisses the sky like a
falcon; he reaches the sky of the Horizon god.” ...
[Horus on the Horizon]
He encompassamaes the sky like Ra.
He traverses the sky like Thoth ...
He traveleth over the regions of Horus.
He traveleth over the regions of Seth.
He has completely encircled twice
heavens,
He has revolved about the two lands ...
the
[The northern hem isphere of priori-Mars was known as
the region of Horus and the land beyond the northern sea
was the region of Seth. These were the Egyptian ‘two
lands’. Thus the solid core orbited the rest of the planet
twice from which it had just been thrust]
The king is a falcon surpassing the falcons;
He is the Great Falcon.
[If ‘astronaut’ is substituted for king, this entire narrative
sounds exactly like a modern TV description of a NASA
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launch]:
Still sitting between “these two companions who
voyage over the sky,” the king soars toward the
eastern horizon, far, far away in the heavens. [After
orbiting the outer shell twice, the solid core begins to
drop into an orbit around the Earth toward the East away
from Egypt]. (A verse also states that the king
“crosses the sky like sunt, which crosses the sky
nine times in one night”; but the meaning of sunt
and thus the comparison are as yet undeciphered.)
[This refers to the great speed of the solid core, which
zooms low around the Earth]. His destination is the
Aten, the Winged Disk. [The destination is again prioriMars, which has left its orbit of the Earth and is drifting
over Egypt heading slowly away from the Earth. The
glowing ionized gases issuing from the shell are attracted
both toward the north and south magnetic poles of the
Earth, confirming the association of the Winged Disk with
priori-Mars’ escape]
Which is also called the
Imperishable Star. [At this stage it is called the
imperishable star because for the next fifteen years it will
resem ble a bright star] The prayers now focus on
getting the king to the Aten and his safe arrival on
it: Aten, let him ascend to thee; enfold him in thine
embrace,” the texts intone in behalf of the king.
There is the abode of Ra, and the prayers seek to
assure a favorable welcome to the king, by
presenting his arrival at the Celestial Abode as the
return of a son to his father: ... [The prayers are for
the solid core’s safe return to priori-Mars, imagined to be
carrying the pharaoh safely ‘to the stars’]
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John Ackerm an
Now “there is a clamor in Heaven: ‘We see a new
thing’ say the celestial gods: ‘a Horus in the rays of
Ra.’” The king - “on his way to Heaven, on the
wind” - “advances in heaven, he cleaves its
firm am ent,”
exp ecting
a
w elcom e
at
his
destination.
[The solid core catches up to the outer shell and begins
to reenter the still-open Valles Marineris - ‘cleaving its
firmament’ as the pair drift away to orbit the Sun.]
The celestial journey is to last eight days: “When
the hour of the m orrow comes, the hour of the
eighth day, the king will be summoned by Ra”; the
gods who guard the entrance to the Aten or to Ra’s
abode there will let him through, for Ra himself
shall await the king on the Imperishable Star:
[The consummate Egyptian scientific minds even
recorded the duration of the entire flight - eight days.
Som e day in the future unbelieving scientists will write
computer simulations of these spectacular cosmic events
to prove that it could not have happened. Tweaking the
equations will eventually reveal the astrophysical detail,
but modern astrophysicists will never attain the level of
understanding attained by one-hundred generations of
their ancient ancestors.]
When this hour of the morrow comes ...
When the king shall stand there, on the star which
is on the underside of the Heaven,
he shall be judged as a god, listened to as a
prince. ...
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Egyptian Astrophysics
And the texts announce: “Ra has taken the king to
himself, to Heaven, on the eastern side of Heaven
... the king is on that star which radiates in
Heaven.”
Now there is one more detail left to accomplish. In
the company of “Horus of the Duat,” described as
“ the great green divine falcon,” the king sets out
to find the Tree of Life in the midst of the Place of
Offering.
[The great green was a term which described the living
planet priori-Mars, still with significant vegetation. The
tree of life was the djed pillar which rose from the the
center of the duat.]
“This king Pepi - He finds Kebehet approaching him
with the four jars with which she refreshes the
heart of the Great God on his day he aw akes. She
refreshes the heart of this king Pepi therewith to
life.” ...
[The organs saved in the canopic jars are restored to the
king’s body, giving him immartal life]
The king has ascended the Stairway to Heaven; he
has reached the Imperishable Star; his lifetime is
eternity, its limit everlastingness.
The translation clearly describes the pharaoh’s ‘soul’
reaching his ‘space ship,’ which is the solid core of the
planet; mounting it; being ejected from the interior of
priori-Mars, riding on the ”Eye of Ra”; which then circled
the outer shell of Mars “He has completely encircled twice
the heavens, He has revolved about the two lands ... ”.
Both “the heavens” and “the two lands” refer to Mars’
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John Ackerm an
shell, not the Earth or Egypt. Only then did the solid core
zoom once around the Earth to the east “like a falcon”,
while the outer shell, the “great green” (still with
considerable vegetation in 2283 BC), moved to the west
over Egypt and slowly away from the Earth; the rejoining
of the solid core and outer shell of priori-Mars eight days
later; and the pair leaving the vicinity of the earth in
direct contact on the way to becoming an “Imperishable
Star”. The rejoining of the core with the outer shell is
described in several ways: “he cleaves its firmament”;
“the star which is on the underside of the Heaven”; “on
the eastern side of Heaven”. Even though the “Eye of
Horus” was seen leaving the shell of priori-Mars and later
rejoining it, the myth referring to Mars in the latter role
as the Aten.
The above translation verifies one important detail of the
Cyclic Catastrophism scenario when it states “the king
(riding the solid core) soars toward the eastern horizon”
and that he moves as fast as the sunt, which “crosses the
sky nine times in one night.” No one has ever discovered
what the word transliterated ‘sunt’ actually referred to,
but it was obviously used to describe the great orbital
speed of the solid core as it dipped close to the Earth consistent with the mythical speed of Mercury and
Hermes in Roman and Greek myth. Physically, the speed
of its low dipping orbit was important in order that the
core be able to ‘catch up’ to the outer shell which was
slowly drifting away from the Earth. A similar ‘gravity
assist’ or ‘slingshot’ maneuver is commonly used to boost
the speed of space probes today. The possibility exists
that the sunt was Phobos, the natural satellite of Mars.
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Egyptian Astrophysics
Considerable physical information is given about the
opening up of the ‘double doors’ that allowed the ‘boat of
Ra’ to be launched. This was apparently preceded by the
appearance of two lava columns) on either side of the
Valles Marineris. It would be logical for lava fountains
from the outer core to accompany the solid core as it
passed through gaps in the rigid rocks bordering the
Valles Marineris.
12.1 Egyptian Understanding of the Solid Core
The drawing shown in
Figure
27
from
the
“Papyrus
of
Queen
Nejmet” provides one of
the
m ost
effectiv e
corrob orations
of
the
C yclic
C atastrop hism
scenario. It exemplifies
Figure 27. Egyptian drawing of the the depth of Egyptian
eye of Ra being prepared for launch astrophysical
knowledge
as the pharaoh’s space ship.
based on repeated close
observations of priori-Mars. The ‘engineering minds’ that
made it possible for the Egyptians to build the pyramids
also came into play in several pictographs of the ‘double
doors’ that opened to allow the ‘eye of Ra’ (the solid core)
to exit the planet, as part of the process by which it was
released from its geostationary orbit. The ‘Red Eye of
Horus’, at right, is the solid core being readied for launch
by the ‘cords’ under the control of the two divine cordholders, imagined to be adjusting the tension in the
‘launch cables’. Associated with each cord-holder is a
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John Ackerm an
divine omphalos or ‘oracle stone’, which was apparently
thought to provided the power, one on either side of the
‘double doors’. In this drawing, the pharaoh’s ba (soul) is
imagined standing naked on the ‘Red Eye’ at the right
with his title spelled out by the beetle hieroglyph. The
twelve gods that brought him to this point are in the
center and two other groups of gods pray for his
successful arrival at the ‘Imperishable Star’.
The ancient texts and drawings express a comprehension
of astrophysics based on actual observations of events
which occurred close to the Earth, not imagined events as
currently believed.
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CHAPTER 13
30-Year Cycles - Pharaoh’s Reign
Egyptologists today fail to grasp the tremendous cosmic
significance of the thirty-year periodicity of Cyclic
Catastrophism, even though it is known to be part of the
Sed Festival. Thirty years represented a complete cycle
of priori-Mars (Horus, Ra), i.e. fifteen years in
geostationary orbit and fifteen years in its planetary orbit
around the Sun. Because the astronomical cycle of 30
years was quite close to a human generation, each
pharaoh could, ideally speaking, become associated, or
claim association, with a Horus cycle. The ultimate
conclusion of each pharaogh’s reign was for his ba to be
carried ‘to the stars’ by the ‘solar god’ (the glowing solid
core of priori-Mars) when it exited priori-Mars. However,
the releases of the planet were astrophysical events, with
a predictable date - the vernal equinox of the fifteenth
year of each tekhi.
Moreover, the several-week Sed Festival, which preceded
each release, required years of preparation. If the
pharaoh lived long enough, this was not a problem ,
because he could accept a ritual sacrifice and his body
mummified,
in
preparation
for
the
spectacular
astrophysical event. In cases when wars or political
situations mitigated against an actual sacrifice, the ritual
aspect could still be performed. Conversely, if a reigning
pharaoh passed on before the next release of priori-Mars,
his body would be mummified and a replacement chosen
to complete his reign. There are, at least, anecdotal
instances of all these alternatives.
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John Ackerm an
13.1 The 30-Year Sed Festivals
The true Sed Festivals were not scheduled at the whim of
the pharaoh and the 30-year periodicity was not just an
arbitrary number. They were massive celebrations of the
pharaoh’s reign, including new buildings with inscriptions
and artistic scenes carved in stone, beginning years
before his actual or ceremonial sacrifice, the tim ing of
which had to be concluded prior to the release of prioriMars from its geostationary orbit of the Earth, which
occurred every 30 years at the vernal equinox.
Heb-Sed means ‘Cycle of Sed’, where Sed is usually
translated ‘jackal’, but actually refers to Anubis, which
was one image of the ‘dog-faced’ priori-Mars. Each
complete cycle was said to have included an ‘Aeon of Set’
and an ‘Aeon of Horus’. The Aeon of Set was the dark
night period (teht-Hathor) when priori-Mars was in orbit
about the Sun and the Aeon of Horus was the tekhi-Horus
period - each approximately fifteen years.
Figure 28. Halley’s comet,
with mouse-like shape.
The celebrations were also
known as ‘the Festival of the
Tail’, not as a reference to a
dog’s tail, rather because each
release was caused by the
closest approach of protoVenus, which was out-gassing
vast amounts of sulfur and had
a prominent tail, like a comet
(Figure 28). These closest
approaches
to
the
Earth
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Egyptian Astrophysics
occurred every thirty years and coincided with the vernal
equinox, at which times proto-Venus’ tidal effect was
added to those of the Sun and the Moon. All three
influences were necessary for the extraction of the solid
core of priori-Mars.
The shape of the comet-like tail varied, but it often
resembled a mouse and as a result, a mouse is enshrined
as the god of the Egyptian city, Letapolis. In his book “An
Account of Egypt”, written two centuries after the
conclusion of Cyclic Catastrophism, Herodotus wrote of a
statue at Letopolis with a god holding a mouse in his
hand, commemorating the annihilation of the army of
Sennacherib. He claimed the Egyptian priests told him
Letopolis was saved by hordes of mice which overran the
Assyrian army’s camp and ate the strings of all their
bows.
However, the Talmud provides an explanation consistent
with Cyclic Catastrophism. Both Jerusalem and Letapolis
were threatened by the Assyrian army of Sennacherib at
the time of the biblical king Hezekiah. At Passover (the
Vernal equinox, 687 BC) the release of priori-Mars took
place and the outer shell of priori-Mars drifted over the
Middle East as it left the Earth. Consequently, a ‘blast
from heaven’, destroyed the entire Assyrian army, saving
both cities. Corroboration of this event comes from the
hieroglyph for Letapolis, which is a thunderbolt. This was
displayed on a banner at the Sed Festival of Osorkon II.12
The Bible uniquely confirms this cosm ic event, when the
Lord gives Hezekiah a sign:
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John Ackerm an
“And this shall be a sign unto thee from the Lord ...
Behold I will bring again the shadow of the degrees
which is gone down on the sundial of Ahaz, ten
degrees backward. So the sun returned ten
degrees, by which degrees it was gone down.”
Thus the Talmud (Bible) explains that the sun elevation
angle had been reduced by some number of 'degrees'
back on the day when Ahaz was buried [fifteen years
previous when priori-Mars had been captured] and the
orientation of the Earth was restored 'by ten degrees' at
the time when Sennacherib's army was destroyed, as
prophesied (upon the release of the planet).
Although no one yet understands the profound influence
of the astronomical cycles on the reigns of the pharaohs,
the famous British archaeologist Sir Arthur Evans came
close, suggesting that the 30-year Sed Festivals were
instituted to replace an earlier ritual of sacrificing a
pharaoh who was perhaps unable to continue ruling
because of age or condition. This view is only partially
correct. Based on an detailed treatise titled “The Egyptian
Sed-Festival Rites” by Eric Uphill, who interprets the
images and inscriptions on the Sed Festival walls of
Osorkon II, Niuserre and Seti, the ‘secret’ portion of the
festival is one in which: the pharaoh “enters his tomb”;
his ka is pictured with those of other gods; he lies down
on a bed ornamented with lion heads; his body is
anointed with sacred oil; a m an is present with a large
knife; above the bed is written “The birth of a god giving
the (his?) head”. Recalling passages in the Pyramid texts
dealing with the bodily restoration of a mummy, Uphill
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Egyptian Astrophysics
translates “I give to thee my head”; “I fasten for thee thy
head to the bones”. Also, in the Ramasseum Dramatic
Papyrus, Horus says to Thoth “give him his head (again);
the Sem priest holds fine linen; Seti is shown dressed in
a shroud-like garment, similar to the Sed Festival robe;
in a sphinx-like position; the kings face is painted green
“...because he was considered dead...”.
Although Uphill cannot state it unequivocally, he admits
”... the context of the scene is undoubtedly funerary ...”.
Whether or not this sacrifice was followed ‘religiously’ in
the case of every living pharaoh, it certainly was for
some, because a Sed Festival had to coincide, every 30
years with the release of priori-Mars, since predynastic
times. This was a spectacular cosmic event that no one
in the ancient world could ignore. One that, if occurring
in modern times, would result in the deaths of tens of
millions people around the world due to the sudden
reorientations of the Earth’s spin axis, massive flooding
of coastlines, widespread earthquakes and volcanic
eruptions resulting disruptions of the infrastructure on
which we depend every day.
As explained in great detail in the funerary text of Pepi I
above, these spectacular events were considered the
means by which the pharaoh's soul was carried to the
duat and subsequently in ‘his ship’ (the Eye of Horus) ‘to
the stars'. The ‘celebration’ of the Sed Festival for every
pharaoh was made feasible by the fact that the thirtyyear astronomical period was essentially the length of
one human generation. If a reigning pharaoh was ritually
sacrificed just prior to a release of the planet, then a new
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John Ackerm an
king's reign could commence at the beginning of the new
astronomical cycle and possibly reign for the next 30
years.
One attempt to fulfilling a pharaoh’s thirty-year reign was
to crown a relatively young man or even a boy, such as
Tutankamen, at the beginning of an astronomical cycle to
increase the chances that he would reign throughout the
next 30-year cycle. Queen Hatsupet assum ed the
pharaoh's position when her husband died, perhaps
extending their combined reign to 30 years. It is not
known whether the Sed Festival following their combined
reign included the sacrifice of Hatsupet.
It is currently believed that after the Predynastic Period
(3700 BC) 13 , Sed Festivals became ’jubilees' celebrated
after a ruler had held the throne for thirty years rather
than sacrificing the reigning pharaoh. This view is
tenuously supported by several subsequent mini-Sed
Festivals supposedly held at three-year intervals. These
were probably held to make use of the extensive facilities
constructed for the 30-year festival. They could hardly
have held the religious significance of a ‘true’ one,
because after the release of priori-Mars the heavens were
empty of the planetary ‘gods’ for the next fifteen years.
Some Sed festival texts mention a court where the
pharaoh was thought to have to run around two pylons
before a group of judges, possibly to determine whether
he was fit to continue. Manetho wrote that Pharaoh Teti,
who reigned for only twelve years, was murdered by his
own bodyguards for ‘unknown reasons’ and there is a
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vague mention of Userkare, who m ay have reigned very
briefly before the throne passed to Teti's son Pepi I. This
is interesting in light of the Pepi funerary text, above,
which implies that his reign ended with the next release
of priori-Mars.
13.2 Amerind Mouse Myth
Another Menomini Algonquin myth confirms the shifting
of the Earth’s spin axis at the times of release of prioriMars from the Earth. It tells that the Sun was retarded in
its m otion by 'ropes' until a mouse chewed through the
ropes, and freed the Sun. Thus, the Algonquins saw
proto-Venus on the northern horizon at its inferior
conjunction on one occasion when it was effecting the
release of priori-Mars on the other side of the world. The
apparent retarded motion of the Sun was the result of the
spin axis of the Earth reverting back to the north pole as
priori-Mars was released. This legend may have coincided
with the destruction of the army of Sennacherib, which
happened at night on the other side of the world. This
correlation of events between the eastern and western
hem ispheres also makes a strong case for the great age
of the Amerind cultures.
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124
CHAPTER 14 - The Egyptian Board Game Senet
Figure 29. Senet game board with 30 squares for the
30-year periodicity of cyclic catastrophism.
This Egyptian board-game (Figure 29), with its 30
squares, quite graphically represents the 30-year
periodicity of cyclic planetary encounters which governed
the lives and religions of the first one-hundred
generations of mankind. Moreover, its inclusion in
pictographs from the entire pharaonic period proves that
these encounters took place for some 3,000 years
beginning with the Predynastic period (3700 BC).
Although some Egyptologists claim that it was originally
just a ‘fun' game and only later acquired religious
significance, this misconception is merely the result of the
decorative symbols that were added on certain squares
in later periods. ‘Fun games’ do not remain popular for
3,000 years.
The general rules of the game are known, although the
origin and impetus behind them are not understood. What
is important are the thirty squares, corresponding to the
30-years in each astronomical cycle, along with the
symbols on certain squares, which are clues to events
that were observed in every astronomical cycle in the
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John Ackerm an
same order. Senet game moves began at the upper left
- square-1, moved across the first ten squares, then
down to the middle row and back ten squares, crossing to
the third row and reversing direction again in a
serpentine path as shown in Figure 29. The number of
squares of each move were determined by casting a
group of sticks split lengthwise and moving a number of
squares depending upon the number of sticks facing
upward.
Astronomically, square-1 represented the year just after
the successful release of priori-Mars tfrom one of its
geosynchronous orbits. This was the beginning of a new
cycle, teht, called teht-Hathor because it was initiated by
the appearance of Hathor. During this period, the planet
was absent from the vicinity of Earth in an orbit around
the Sun. Thus, the first fourteen squares of the Senet
board were without symbols, representing a period
without significant astronomical events - in itself a
corroboration of the Cyclic Catastrophism scenario.
Indeed, because this period was less exciting, there was
an abbreviated version of the game in which play began
on the square-15, skipping the first fourteen.
Square-15 was known appropriately as the square of
’rebirth', m arking the year of each cycle in which
priori-Mars (Horus or Ra) returned and was again
captured in the same geostationary orbit of the Earth.
The return of the planet carried particularly ‘spiritual’
connotations because the Egyptians believed (as did
other cultures) that each time it (the Duat, the ‘risen
land’ at its north pole) had left the vicinity of the Earth it
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had carried the souls of the recently deceased ‘to the
gods', i.e. to the stars. Physically, it was the beginning of
the ‘inundation’, the favored tehki-Horus periods of ample
water and fruitful harvests.
During each 15-year tekhi, life was, to say the least,
exciting and interesting. This enormous, brightly lit planet
rem ained stationary in the heavens above Tibet (Horus
am Akhet) brightly illuminating the Earth all night
‘magically’ passing through phases like the Moon every
24 hours. While these changes in illuminations were
occurring, the planet continued to rotate like a lop-sided
wheel displaying the constellations of circum polar ‘stars’.
There was an Egyptian instrum ent, the ‘menait’, which
literally signified the whirler, from the term ‘men’, to
rotate, to whirl round. The symbol of the whirling round
can be traced to the great-mother of the revolutions, Apt
(priori-Mars). The entire ancient world watched with
fascination and knew the names of hundreds of features
on its surface, the most impressive of which was the tall
(2,300 km), thin column of intertwined hardened lava
tubes that extended, like the wheel’s axle, down toward
the Earth. When both the Moon and Sun converged and
passed behind the planet convulsions within it caused
massive volcanic eruptions casting enormous hot bodies
all over the Earth and along with em, water atm ospheric
gases and seeds from the living planet priori-Mars. The
fact that the symbols are concentrated on the Senet
squares 26 to 30 reflect the notion that the results of
these convulsions becam e more threatening toward the
end of the tekhi due to the accumulated dam age to the
planet. Sym bols were added or changed because the
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John Ackerm an
encounters continued for 3,000 years, that is, 100
generations of artisans produced innumerable Senet
boards, adding symbols that were declared acceptable or
that they thought appropriate in each square.
In one version square-26 was labeled`rejuvenation'.
Another version is translated ‘happiness’, possibly
reflecting the peoples fascination with the positive
aspects
of
each
encounter,
including
nighttime
illum ination, rain, entertainment and thrill (risk) of
spectacular events. Still another version labeled square
26 with a symbol translated ‘The Mummy Workshop'. All
three of these symbols could have been references to the
upcoming Sed Festival, so that the pharaoh’s ba would be
ready for its journey ‘to the stars’.
Squares 27 to 30 symbols probably all reflect events that
occurred in the 30 th year, because a number of
spectacular events occurred that year, but could not be
fit into one square. Square 27 is translated as `Waters of
Chaos'. At the spring equinox of the 30th year of each
cycle, the Sun, Moon and proto-Venus, then in an
eccentric orbit, all became aligned with priori-Mars. Their
indirect tide caused the northern ocean, today known as
the 'Oceanus Borealis' on Mars, to overflow the sacred
island at its north pole, also called `the risen land' or the
`Duat’. The sea then gushed into the largest volcanic
vent on priori-Mars at its north pole, which had been
vacated deep into the planet by the melting of rock and
the upward flow of magma for the previous fifteen years,
pouring down into its core where it flashed to steam. The
resulting pressure forced the solid core of the planet out
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through its side (the eye of Horus), through the large
fault now known as Valles Marineris on Mars. This
ejection initiated the release of the planet from earth
orbit. The water rushing into the vent formed an
enormous whirlpool. The steam explosion within the core
probably also shot an enormous geyser back out through
the vent, causing a deluge upon the Earth.
Square 28: Because the three circles appear before the
‘double doors’ in square 29, they probably refer to the
approaching alignment of proto-Venus and the Moon with
priori-Mars, when three separate ‘worlds’ were visible.
The two parallel lines in Square 29 are a depiction of the
‘double doors’ (Valles Marineris on Mars) through which
the solid core exited the planet at the end of each
encounter, as explained in detail above.
The symbol in square 30 was Re-Horakhty, the ‘sun-god
which rose into the dawn'. Thus the final square,
symbolized by a circle with a dot in the middle,
represented the completely reformed planet with its solid
core back inside, as it drifted away from the Earth and
entered its orbit around the Sun, where it would remain
for the next fifteen years, represented by the first fifteen
squares of the next 30-years cycle.
The confirmation of Cyclic Catastrophism by such a
simple, ancient and long-lived game is truly amazing,
because it makes clear that a true understanding of the
planets was shared by every single person for 3,000
years. Contrast this with our modern notions of the
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John Ackerm an
planets, which are dependent completely on the mistaken
‘beliefs’ of a cabal of astrophysicists passed down from
‘on high’ in books and television documentaries. The
result of which, is that the majority of people today have
little interest in the solar system or in the thousands of
interpretations of ancient myths as mere figments of the
ancient imagination.
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CHAPTER 15 - The Final Separation
Having explained the process by which priori-Mars
became separated from Earth orbit and returned ninetynine tim es, it now becomes necessary to explain its final
separation, that is, why it no longer approaches the
Earth. The very idea that it returned to orbit the Earth
ninety-nine times is obviously beyond the imagination of
any modern human, whether scientist, science fiction
writer or lay-person. But in that process lain the seed of
its eventual permanent departure. Just after the onehundredth separation of the solid core and outer shell,
probably 687 BC, either the solid core or outer shell,
apparently interacted gravitationally with the Moon,
which deflected it, preventing
their recombining.
Figure 30. Venus and
Mercury cavorting in 5 th
century, BC clay bas relief.
As stated so astutely in the
myth of Isis and Ra, the
survival (return) of Ra (the
intact priori-Mars), depended
on the outer shell ‘living’
(recombining) and the solid
core ‘dying’ (being swallowed).
But at the end of the
hundredth
encounter
the
recombining failed. Apparently
this had already occurred
when the myth of Isis and Ra
was composed, because the
myth states “and if the poison
live then Ra shall die.” At the
final separation the ‘poison’
which came out of Ra (the
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John Ackerm an
solid core) did live, as the planet Mercury, and thus Ra
died, i.e. the outer shell (Mars) was relegated to the
frozen outer solar system completely devoid of heat and
life.
The solid core (Hathor, Hermes, Mercury) interacted with
Venus for several more centuries until both settled into
their present orbits. Evidence for this late interaction
comes from a fifth century bas relief of Mercury and
Venus ‘cavorting’, several hundred years after the final
separation (Figure 30).
When the solid core, Mercury, went into the inner solar
system, the physical laws of conservation of energy and
angular momentum dictated that the outer shell drift
outward. Since there was a void in its interior, the outer
shell collapsed in on itself to form the diminutive ‘planet’
called Mars. Thus the mechanism by which priori-Mars
left the vicinity of the Earth on the many previous
occasions contained the seed of its final departure as two
separate ‘planets’, Mercury and Mars.
So we have the startling revelation, com m on knowledge
to the ancient Egyptians, that Mercury and Mars, thought
by the entire modern world to be complete planets, are
actually the debris of the most ancient planet, prioriMars, which was sacrificed in order to rejuvenate the
Earth. The features of these pseudo-planets corroborates
this scenario: Mercury is a solid iron body and has an
internal magnetic field; Mars, based on the orbits of many
artificial satellites, has been found to have only a liquid
core and no internal magnetic field, even though many
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rocks on its surface retain permanent magnetism. Most
tellingly, because it was the outer layer of priori-Mars,
Mars contains a number of easily recognizable features,
such as the ‘eye of Ra’ (Valles Marineris), Horus the Child
(Tharsis Bulge), the duat (Northern Island or the risen
land) and vestiges of the Nun surrounding the island. To
believe that all of these identifications are coincidental is
tantamount to putting ones head in the proverbial sand.
15.1 The Eternal Whirlpool
The Egyptians knew that the
volcanic vent from which the
hardened lava column rose was
also an entrance to the Amenta.
This knowledge stemmed from
the final astrophysical events
which led to each ejection of the
solid core (Hathor). When the
combined tidal forces of the Sun,
Moon, Earth and proto-Venus at
its closest approach, caused the
Figure 31. Whirlpool on
northern sea to rise above the
Mars’ northern island.
duat, massive amounts of water
flowed into the vent vacated by the hardened lava column
upon its final collapse of each encounter.
The permanent whirlpool visible today on Mars is the
remnant of the last release of priori-Mars from its orbit
around the Earth - when it failed to recapture its solid
core, and collapsed in on itself to become the ‘planet’
Mars. Lacking any remaining atmosphere, the water flow
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John Ackerm an
froze immediately as the outer shell left the Earth,
preserving the visible record shown in Figure 31, one
more obvious corroboration of Cyclic Catastrophism. It is
truly amazing that no astrophysicist has ever questioned
how the water flow that formed the northern ice cap
could have been raised more to overflow the northern
island which is now known to be 3 km above the
surrounding terrain.
This shows that the combined tidal forces of the Sun,
Moon, proto-Venus and the Earth were sufficient to
elevate the northern sea over 10 km above the planetary
datum level - well above the elevation needed for it to
enter the Amenta. Moreover, the whirlpool flow was
sufficiently powerful to carry with it significant amounts
of the surrounding land, which follows the same pattern.
The small amount of residual Martian water ice and the
surface air pressure, 10 millibars versus 1000 millibars at
the surface of the Earth, is a testament to the
thoroughness with which the volatiles of the planet were
completely removed and transferred to Earth in only
3,000 years.
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CHAPTER 16 - The Last Word?
No one could possibly ‘dream up’ this amazing scenario.
It came from the observations of the first one hundred
generations of humans who observed the events and
recorded them, because they defined their world. Their
compositions, whether chanted, written, painted or
carved in stone - plus the dedication of scholars and
priests in the subsequent twenty-five generations who,
although they did not understand their meaning, did
sense their importance and preserved them, have finally
fulfilled their destiny. The recognition of the unique
relationship between 30-year cyclic astrophysical events
and the ancient texts reveals the amazing history of the
first one hundred generations of Homo Sapiens Sapiens.
Amazingly, the ancient peoples that lived between 3700
and 700 BC - all of them - not just the wizards or priests,
implicitly comprehended more about astrophysics and
geology than the PhDs of today. They had general terms
meaning ‘glowing body’ and ‘body with green vegetation’,
‘body with an atmosphere’ or just ‘worlds’, but just as
astronomers today, they gave each body one or m ore
specific names and assigned to each a number of epithets
- brief phrases, such as ‘the storm er of walls’ and ‘????’
(manna). This does not invalidate their observations. In
the Bible, the general term for the bodies, close to the
Earth, was the ‘host of heaven’, while the specific ‘pagan’
gods of the surrounding cultures, the worship of which
was forbidden by Yehovah, were Baal (priori-Mars),
Asteroth (proto-Venus), Nim rod, ‘the column of smoke
and fire’, etc.
Ancient cultures even had words for ‘tidal force’, e.g. the
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John Ackerm an
Vedic rta (which devolved to dharma then karma) and the
bandhu (the binding of the higher with the lower),
because they felt the effects of the worlds, Mars, Venus
and Mercury noticeably disturbing the rotation of the
Earth, most commonly recognized when the Sun’s
apparent m ovement was speeded up or retarded. The
Egyptian counterpart was Ma’at, now translated ‘order’,
meaning the tidal effect that ordered or controlled the
planets.
The knowledge of the ancients was gained, not from
stilted scientific papers filled with equations and contrived
mathematical models, but as a result of observing and
experiencing astronomical encounters close-up, seeing
millions of asteroids being shot into space ‘like embers
flying off a burning log’, watching the solid core coming
out through the side of a planet, feeling the retardation
of the Earth’s rotation as the Sun and Moon moving
‘backward’ in the heavens. The successful interpretation
herein of the physical events described in the ancient
texts finally allows us to incorporate this vast body of
ancient knowledge into modern astrophysics, thereby
correcting the many flawed assumptions, which are not
consistent with the true scientific method.
Both vast repositories of knowledge, ancient and modern,
are currently held hostage by the completely unfounded
assumption that no cosmic encounters with Earth have
occurred in the last four billion years. Their combination
could result in one of the greatest advance of knowledge
ever experienced in modrn times. The only question is
“How long will it take to overcome this intellectual
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Egyptian Astrophysics
inertia?”
16.1 A Purpose?
The author realizes that the events interpreted from the
ancient texts are so spectacular that they make it difficult
for well-educated persons to accept Cyclic Catastrophism.
I suggest to readers to ‘suspend your disbelief’ and
imagine the exciting world that more generations of
mankind lived through, than have lived in the present
era. Were all the ancient texts, carved in stone, written
and copied or chanted for thousands of years, just the
ranting of ancient ‘loud-mouths’?
If I had just dreamed-up the whole Cyclic Catastrophism
scenario in hopes of being recognized by the scientific
community, would not I have m ade it more compatible
with the current paradigm? But what I have published is
the most accurate, honest interpretation of the myths of
many cultures, which are all internally consistent. I know
the currently accepted hypotheses quite well, and in the
15 years I have devoted to Cyclic Catastrophism, I have
struggled with each new idea that contradicts the
‘consensus’, before becoming comfortable with it and
being able to explain the astrophysics involved.
Unfortunately, the academic ‘community’, including
Egyptologists and astrophysicists, who have the
background to understand my work, refuse to read, or
are afraid to read, m y books, papers and blog posts,
because my findings are so different from the currently
accepted ‘Standard Model’. Personally, I see this as a
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John Ackerm an
great tragedy, because m any young minds are being
forced into the acceptance of old, outdated ideas, in order
to earn their sheepskins. For example, the notion that
Jupiter is a gaseous hydrogen planet was first proposed
by Rupert Wildt in 1917, and after all the space probe
data and observations of the impacts of Shoemaker-Levy
9, the Wildt hypothesis has never even been challenged.
More to the immediate point, the questions raised by
Santillana and von Dechend concerning the Egyptian
word heaven have remained unanswered for more than
a century.
Some aspects of Cyclic Catastrophism which make it
difficult for ‘sophisticated’ people to accept are as follows:
(a) The sheer improbability, from our modern
perspective, that Mercury, Venus and Mars could have
repeatedly come close to the Earth for between 3700 and
687 BC; (b) The evidence that priori-Mars orbited the
Earth and left its orbit exactly one hundred times; (c)
These encounters transferred mineral deposits, oceans,
atmosphere and the seeds of innum erable Martian floral
species from this recently living planet to the Earth during
these encounters; (d) At the end of this Cyclic
Catastrophism, all three of the planets involved were
dispersed, so that they no longer pose a danger to the
Earth.
Perhaps most distasteful to the ‘sophisticated’ is that the
power
and
intelligence
implied
by
this
Cyclic
Catastrophism clearly indicates the intervention of a
higher, benevolent power from another planet which
introduced Homo Sapiens into the world, short circuiting
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Egyptian Astrophysics
the imagined evolution of mankind from the apes, and by
manipulating planets like pin-balls, transferred all of a
smaller living planet’s resources to the Earth while
mankind watched, in order to prepare it for the growing
population. One additional manifestation of this power is
that in spite of the spectacular nature of these events,
observed by one hundred generations of mankind, a
collective amnesia has been imposed on the entire world
for the last 2,700 years.
What ‘academia’ fails to recognize is that the denial that
such a force could have intervened in the recent history
of the Earth is only a ‘belief’. As such, its foundation is
weaker than most religions, which, at least, have a long
historicity, one that contravenes the one in vogue. This
new religion, called Athiesm, has practically become a
requirement for joining the academic community.
The very idea, that because mankind has glimpsed a few
simple physical laws named for human discoverers like
Newton, Einstein, Maxwell and Faraday, that God does
not exist, is beyond absurd. These ‘laws’ existed before
mankind, were used by God himself to revitalize the
Earth and were taught to ancient mankind (by Thoth,
Indra, and the ‘elohiym’), resulting in the sudden
appearance of great cultures around the world in the
Bronze Age II, of which Egypt is perhaps the greatest
example.
The following Biblical quote prophecies the ‘belief’ of
academics (scoffers) today - that “all things continue as
they were from the beginning of the creation”. But it goes
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John Ackerm an
much further. A careful reading reveals a direct reference
to the events which took place in the firmament (prioriMars) and were described in the Bible and the Egyptian
texts - the risen land - “standing out of the water”, being
overflowed by the Nun at the end of each encounter, and
its final perishing -“Whereby the world that then was,
being overflowed with water, perished”.
2 Peter 3:3-7
Knowing this first, that there shall come in the last
days scoffers, walking after their own lusts, And
saying, Where is the promise of his coming? for
since the fathers fell asleep, all things continue as
they were from the beginning of the creation.
For this they willingly are ignorant of, that by the
word of God the heavens were of old, and the earth
standing out of the water and in the water:
Whereby the world that then was, being overflowed
with water, perished:
But the heavens and the earth, which are now, by
the same word are kept in store, reserved unto fire
against the day of judgment and perdition of
ungodly men.
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INDEX
aeon . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 21, 118
Akeru . . . . . . . . . . . . . . . . . . . . . . . . , 87, 105, 106
Akhenaten . . . . . . . . . . . . . . . , 48-50, 54, 59, 81, 82
Amarna . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 27
Amen . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 16, 17
Anubis . . . . . . . . . . , 12, 13, 15, 34, 35, 71, 104, 118
Anup . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 101
Apep . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 4, 35, 40
Apt . . . . . . . . . . . . . . . . . . . . . . . . 5, 32, 55, 56, 127
Ara . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
Argo . . . . . . . . . . . . . . . . . . . . . . . . . . . . 12, 39, 71
asterisms . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 39
Aten . . . . . , ix, 12, 48-50, 55, 59, 81, 82, 84, 91, 111,
112, 114
Atlantis . . . . . . . . . . . . . . . . . . . . . . . . . . . . 99, 100
Atum . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 52
ba-neb-djed . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
Bakhu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 40, 104
boat of Ra . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 89
Book of the Dead . . . . . . . . . . . . x, 26, 49, 51, 52, 69
canicular . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14
djed pillar . . . . . . , 43, 45, 46, 49-51, 55, 56, 68, 113
djedet . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
dog star . . . . . . . . . . . . . . . . . . . . . . . . . 12, 14, 15
double doors . . . . . . . . . . . . . . . . . . . . . . . 108, 109
equinox . . . . . . . . . . . 9, 22, 56, 74, 87, 117-119, 128
Exodus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 95, 96
eye of Ra . . . . . . . . . . . . . . . . . . . . . . . . , 109, 115
fiery dragon . . . . . . . . . . . . . . . . . . . . . . . . . 4, 5, 41
firmament . . . vii, viii, 7, 37, 46, 92, 98, 99, 101, 112,
139
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John Ackerm an
funerary . . . . . . . . . 48, 62, 80, 84, 97, 108, 121, 122
Heriu-renpet . . . . . . . . . . . . . . . . . . . . . . . . . . . . 20
Hermes . . . . . . . . . . . 12, 15, 28, 65, 93, 94, 114, 132
Horus Behudety . . . . . . . . . . . . . . . . . . . . . . . . . . 79
INDEX . . . . . . . . . . . . . . . . . . . . . . . . . . . . 123, 143
inundation . . . . . . . . . . . . . . . . . . . . . . . . . . . 26, 27
Jamshyd . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98
Kailas . . . . . . . . . . . . 11, 19, 22, 37, 81, 82, 93, 105
kheper . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
khnum . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
land of Horus . . . . . . . . . . . . . . . . . . . . . . . . . 35, 55
Manu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 32, 104
maria . . . . . . . . . . . . . . . . . . . . . . . . , 39, 63, 74-77
Massey . . . . . . . . . . . . . . . . . . ii, 52, 54, 55, 97, 102
Mercury . . . . , v, 17, 66, 93, 114, 131, 132, 136, 138
Narmer . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5, 6, 73
nebu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . , 59, 60
Nephthys . . . . . . . . . . . . . . . . . . . 21, 49, 61-63, 84
Nu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 91, 92
Nun . . . . . ix, 26, 31-33, 56, 57, 74, 97-100, 133, 139
Nut . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 92, 102
Olympus Mons . . . . . . . . . . . . . . . . . . . . . 81-85, 90
Pepi I . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121, 122
Phaethon . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 5-7
Pleiades . . . . . . . . . . . . . . . . . . . . . . . . . . . . 14, 60
Ptah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 41, 53
Pyramid texts . . . . . . . . . . . . . . . 87, 88, 91, 97, 120
re . . . . . . . . . . . . . . . . . . . . . 28, 47, 53, 91, 92, 129
risen land . . . . . . . . . . . . . 32, 92, 98, 101, 133, 139
Sechat-Hor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 3
Sed Festival . . . . . . . . . . . . . . . . . 117, 119-122, 128
sep . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 46
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Egyptian Astrophysics
Set . . . . . . ii, v,
Seth . . . . . . . . .
seven rings . . . .
seven uraeus . . .
sothic . . . . . . . .
Sphinx . . . . . . .
suhail el-wezn . .
sunt . . . . . . . . .
Sut . . . . . . . . . .
teht . . . . . . . . .
tekhi . . . . . . . . .
tet . . . . . . . . . .
teta . . . . . . . . .
Thoth . . . . . . . .
tuat . . . . . . . . .
two lands . . . . .
uraeus . . . . . . .
wadi . . . . . . . . .
viii, 4, 19, 46, 54, 55, 62, 74, 75, 118
. . . . . . . . . . . . . . . . . 20, 109, 110
. . . . . . . . . . . . . . . . . . . . . 98, 102
. . . . . . . . . . . . . . . . . . . . . 60, 101
. . . . . . . . . . . . . . . . . . . . . . . . . 14
. . . , vii, 19, 36, 37, 82, 86, 104, 121
. . . . . . . . . . . . . . . . . . . . . . . . . 70
. . . . . . . . . . . . . . . . . . . . 111, 114
. . . . . . . . . . . . . . . . . . . 53, 54, 57
. . . . . . . . . . . . . . . 27-29, 118, 126
. . . . . . . . 27, 40, 68, 117, 118, 127
. . . . . . . . . , 43, 46, 49, 68, 82, 107
. . . . . . . . . . . . . . . . . . . . . . . . . 49
. . 7, 8, 24, 41, 42, 98, 110, 120, 139
. . . . . . . . . . . . . . . . . . . . . . 33, 54
. . . . . . . . . . . . . . . . . 36, 110, 113
. . . . . . . . . . . . 60, 81, 84, 101, 107
. . . . . . . . . . . . . . . . . . . . . . . . . 29
143
John Ackerm an
End Notes
1. buybooksontheweb.com author John
Ackerman
2. http://www.firmamentchaos.com/recent_papers.html
3. The oldest rocks from Mars are 800 million
years older than the oldest Earth rocks.
4. All terrestrial planets were created in this way
- by high-energy impacts on the giant planets,
which do not comprise gaseous hydrogen, as
currently believed, but methane gas hydrates
which encapsulate all the heavy elements in
their solar system proportions. The Great Red
Spot, the colored zones and bands, the
temperature excess of Jupiter and the very
presence of the giant Galilean moons are all
remnants of this great impact out of which Venus
was born.
5.The state of the Earth (bohu and tohu) in the
aftermath of those two encounters, at which date
the oceans rushed across entire continents, is
described in Genesis 1:2.
6.Tree-ring corrections add some 750 years to
the accepted date of BA I, 3250. The first close
pass scorched the Sahara desert, the entire
Middle East and central Asia. The best
description of the attendant events was given by
Ovid’s description of the events in the Greek
myth of Phaethon, who drove the chariot of the
Sun too close to the Earth.
144
Egyptian Astrophysics
7. www.touregypt.net/amen.htm
8. The Concept of the Djed Symbol, 2002 by
Vincent Brown
9. Rig-Veda, Chapter X, hymn 90, verses 11-12
10. Wallis Budge, Gods of the Egyptians, vol. 1,
p. 496
11. Egyptian Myths, George Hart, University of
Texas, 1992, p.48,49.
12. “The Egyptian Sed Festival Rites”, Eric
Uphill, Journal of Near Eastern Studies, No. 24,
pages 365-383.
13. Tree-ring calibration curve places the
radiocarbon date of 3300 BC at 3700 BC.
145
John Ackerm an
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